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https://archive.org/details/sermonsofrevchsp00spur_0 


M 0 N S 


SEE 


or  THB 

REV.  C.  II.  SPURGEON, 

OF  LONDON- 


FIRST  SERIES.  — THIRTIETH  EDITION 


wiTn 

ADDITIONAL  DISCOURSES: 

AND  AN 

Itttrahuliflu  anlj 

Br  E.  L.  MAGOON,  D,  D. 


NEW  YORK. 

SHELDON  AND  COMPANY. 

BOSTON:  COULD  AND  LINCOLN. 

CHICAGO:  S.  C.  GRIGGS  AND  COMPANY 

1859. 


By  special  arrangement^  Sheldon  and  Co:MPANy  will  pub- 
lish  the  Sermons  of  the  Rev,  C,  H,  Spurgeon  ; and  it  is  the  au- 
thor'" s wish  that  no  parties  shall  infringe  this  contract 


LITHOTYPED  BY  COWLES  AND  COMPANY, 
17  WASHINGTON  STREET,  BOSTON. 


CONTENTS. 


INTRODUCTION, P^gi 

SERMON  I.  — SOTERIIGNTT  AND  SaLYATION, 

“ n.  — Thb  Biblb,  ... 

“ in.  — Tns  Personality  of  the  Holt  Ghost, 

“ IV. — The  Comforter,  .... 

“ V.  — Christ  Crucified, 

“ VI. — The  Power  of  the  Holy  Ghost, 

‘‘  Vn. — The  Church  of  Christ, 

Vin. — The  Eternal  Name, 

“ IX.  — Paul’s  First  Prayer, 

X.  — Joseph  Attacked  by  the  Archers,  . 

“ XI. — The  Tomb  of  Jesus,  .... 

“ XII.  — The  Carnal  Mind  Enmity  against  God,  . 

“ XIII.  — Christ’s  People  — Imitators  of  Him, 

‘ XIV. — Thoughts  on  the  Last  Battle,  . 
ft  XV.  — IIeaysn  and  Hell,  . . ^ . 

M XVI.  — Gospel  Mirons,. 

Sj  XVII.— Tee  ENoaAinro 

a 


I § 

1 

23 

45 

66 

85 

II2 

134 

154 

170 

192 

211 

230 

252 

274 

296 

321 

344 

364 


INTRODUCTION 


A BURNING  and  shining  light  has  suddenly  burst  upon  the 
moral  worlds  At  its  first  rising,  many  were  doubtfiil  of  its 
source  and  power ; but,  in  its  early  morning,  it  has  already 
caught  the  eye  of  thousands,  who  rejoice  in  its  beams. 

The  preaching  of  Mr.  Spurgeon  in  London  is  one  of  the 
most  remarkable  phenomena  of  the  present  times.  The  loftiest 
and  humblest  minds,  the  rich  and  the  poor,  the  titled  and  the 
lowly,  in  uncounted  crowds,  throng  the  courts  where  he  minis- 
ters, listen  with  rapture  to  his  glowing  words ; hundreds  are 
pricked  to  the  heart,  and  God  is  honored  in  the  conversion  of 
sinners  and  the  joy  of  his  people. 

What  is  the  secret  of  the  wonderful  success  attending  the 
labors  of  a youth  of  twenty-two  ? Whence  came  he  ? Where 
was  he  trained  for  such  service  ? Will  he  soon  burn  out  and 
be  forgotten  ? These  are  the  earnest  inquiries  which  a brief 
sketch  of  his  history  will,  in  part  at  least,  answer. 

Rev.  C.  H.  Spurgeon  was  born  at  Kelvedon,  in  Essex,  on  the 
19th  of  June,  1834.  His  father  and  grandfather  are  both  liv- 
ing, and  are  Independent  ministers.  It  is  further  stated,  in  the 
London  Patriot^  that  the  subject  of  this  sketch  received  his  early 
education  at  Colchester,  and  also  passed  a year  in  the  Agri- 
cultural College  at  Maidstone,  where  he  added  to  his  previous 
knowledge  some  insight  into  natural  science.  Thus  equipped, 
he  began  the  business  of  life  as  usher  in  a school  at  New- 
market ; whence  he  removed  to  Cambridge,  where  he  held  a 
similar  appointment  in  a day-school,  employing  the  ampler 
leisure  thus  secured  in  improving  his  own  mind*  While  at 

(r? 


vi 


IKTEODUCTION. 


Newmarket^'  lie  began  to  address  the  Sunday-school  chil- 
dren, and  that  in  such  a style  as  attracted  grown-up  hearers. 
At  Cambridge  the  practice  was  continued,  with  the  addition 
of  Sunday-evening  sermons  in  the  surrounding  villages.  The 
Baptist  church  at  Waterbeach  called  this  young  Timothy 
to  be  their  pastor.  He  accepted  the  invitation;  and,  while 
the  chapel  was  crowded,  the  church  was  doubled  under  his 
ministry.  On  the  week-days,  eleven  villages  shared  the  advan- 
tage of  his  sermons,  which,  in  one  year,  amounted  to  as  many 
as  there  are  days  in  the  year.  In  January,  1854,  Mr.  Spur- 
geon was  invited  to  undertake  the  pastorate  of  the  Baptist 
church  in  New  Park  street.  Not  content  with  discharging  the 
duties  of  that  oflSce,  he  preaches  in  many  other  places  during 
the  week.  » 

New  Park  street  chapel  stands  on  the  Surrey  side  of  the 
Thames,  near  Southwark  Bridge  a locality  which  the  untrav- 
elled hereabouts  will  better  understand  by  being  told  that  it 
almost  exactly  corresponds  with  the  Brooklyn  end  of  Catharine 
ferry.  It  was  on  this  spot  that  the  great  expositor  Gill,  and 
the  hymnologist  Eippon,  preached  and  sung  to  successive  gen- 
erations long  before  the  advent  of  the  present  popular  preacher 
and  his  immense  auditory. 

Having  thus  briefly  glanced  at  Mr.  Spurgeon’s  biography, 
and  the  scene  of  his  stated  labors,  let  us  proceed  to  notice  more 
particularly  the  elements  of  his  professional  influence.  If  we 
mistake  not,  he  is  preeminently  intelligent,  independent,  and 
honest  in  purpose,  as  a servant  of  Jesus  Christ ; and,  so  long 
he  remains  such,  no  degree  of  success,  however  great,  ought  to 
be  regarded  as  being  either  wonderful  or  dangerous. 

In  the  first  place,  Mr.  Spurgeon  is  an  intelligent  man.  His 
personal  influence  implies  this,  and  his  published  works  prove 
it.  He  began  the  assiduous  study  of  books  at  an  early  period, 
and  evidently  has  ever  since  been  a comprehensive  reader  of 
whatever  he  deems  of  practical  use.  But  he  did  not  heap 
books  so  high  about  his  boyhood  as  to  exclude  nature  from  a 


INTEODUCTION. 


vii 


loving  and  ennobling  view.  Every  realm  of  elegance  and 
grandeur  has  been  laid  under  contribution  to  enlarge  and  em- 
bellish his  intellect.  Hence  the  richness  and  variety  of  illus- 
tration, which  so  much  enhance  the  beauty  and  force  of  his 
public  discourses.  In  body  and  mind  he  appears  redolent  of 
health ; and  this  has  resulted  mainly  from  habitual  intercourse 
with  natural  charms.  His  studies  at  Colchester,  and  in  the 
Agricultural  College  at  Maidstone,  doubtless  did  much  to  feed 
his  ardent  love  of  learning,  and,  especially,  to  enlarge  his 
knowledge  of  natural  science.  As  usher  in  the  school  at  New-^ 
market,  and  afterwards  while  acquitting  himself  of  like  func- 
tions at  Cambridge,  he  accumulated  no  small  amount  of  literary 
treasure ; but  his  best  acquisitions  were  secured  in  the  early 
and  accurate  knowledge  of  human  nature,  which,  through 
juvenile  discipline  in  diversified  life,  Providence  caused  him  to 
possess. 

Before  he  left  Cambridge,  while  the  dignitaries  of  the  uni- 
versity and  town  were  enjoying  their  lettered  content,  IMr. 
Spurgeon  was  wont  frequently  to  address  Sunday-schools,  in 
season  and  out  of  season ; to  visit  the  neighboring  villages, 
where  descending  day,  as  well  as  opening  morn,  found  him  sti 
busy  in  refreshing  the  weary  and  spiritually  destitute.  T’ 
in  the  very  morning  of  his  life,  in  the  dew  of  his  youth, 
find  him  in  labors  more  abundant,  his  ardor  and  love  supplying 
thx  lack  of  experience,  and  filling  his  friends  with  the  highest 
hopes  of  his  future  usefulness  and  fame,  in  the  service  of  his 
Divine  Master. 

Read  some  of  Mr.  Spurgeon’s  statements  touching  liis  early 
education,  which  at  once  assert  the  source  of  its  greatest  worth, 
and  exemplify  the  beauty  of  its  blessed  influence.  Says  he  : 

When  I hear  sweet  syllables  fall  from  many  lips,  keeping 
measure  and  time,  then  I feel  elevated,  and,  forgetting  for  a 
time  every  being  terrestrial,  I soar  aloft  towards  heaven.”  He 
represents  himself  as  having  ^Melighted  in  the  musty  old  folios 


INTBODUOTION. 


rtii 

which  many  of  his  brethren  have  upon  their  library  shelves,^ 
and,  as  for  new  books,  he  leaves  them  to  others  ” To  the 
Bible  he  ascribes  the  discipline  of  his  mental  faculties,  as  well 
as  his  knowledge  of  divine  truth.  Once,  he  declares,  he  put 
all  his  knowledge  together  in  glorious  confusion ; but  now  he 
has  a shelf  in  his  head  for  every  thing,  and,  whatever  he  reads 
or  hears,  he  knows  where  to  stow  it  away.  ‘‘  Ever  since  I 
have  known  Christ,  I have  put  Christ  in  the  centre  as  my  sun, 
and  each  secular  science  revolves  around  it  as  a planet,  while 
the  minor  sciences  are  satellites  to  their  planets.”  He  can 
learn  every  thing  now ; and,  from  his  own  experience,  he  exhorts 
thus : O young  man,  build  thy  studio  on  Calvary  1 There 
raise  thine  observatory,  and  scan,  by  faith,  the  lofty  things  of 
nature ! Take  thee  a hermit’s  cell  in  the  Garden  of  Geth- 
semane,  and  lave  thy  brow  with  the  waters  of  Siloa  I ” In  one 
of  his  sermons,  he  remarks  that  the  man  of  one  book  is  often 
more  intelligent  than  the  man  of  fifty.”  In  recommending 
pointed  preaching,  he  makes  a remark,  which  illustrates  his  own 
habit  of  wide  wandering  for  material,  connected  with  the  power 
of  sudden  and  concentrated  use.  It  is  not  the  sheet  light- 
ning, seen  in  all  places,  that  takes  effect ; but  it  is  the  forked 
flash  that  smites  the  temple,  or  scorches  the  tree.”  Another 
remark  sets  forth  the  spontaneity  of  this  rare  preacher’s 
thoughts,  and  the  graceful  freshness  with  which  they  emanate 
from  his  heart  and  lips.  ‘‘  There  is  much  virtue  which  is  like 
the  juice  of  the  grape,  which  has  to  be  squeezed  before  you 
get  it ; not  like  the  generous  drop  of  the  honeycomb,  distilling 
willingly  and  freely.” 

The  reader  will  probably  regard  the  foregoing  remarks  as 
striking  exponents  of  the  natural  intelligence  possessed  by  Mr. 
Spurgeon,  sufficiently  illustrative  of  the  early  and  varied  culture 
he  has  acquired.  We  proceed,  secondly,  to  array  the  proofs 
of  what,  in  our  judgment,  is  still  more  auspicious  of  professional 
success,  — his  independence. 

A preacher  is  not  divinely  called  and  elevated  to  be  a facile 


INTRODUCTION. 


LZ 

weathercock,  turned  by  the  wind  ; but,  like  a tower  of  strength 
in  scenes  of  danger,  not  less  luminous  than  resolute,  he  is  to 
turn  the  winds.  It  is  fortunate  for  the  interests  of  commerce 
that  the  pharos-keeper  is  usually  compelled,  by  the  circum- 
stances of  his  position,  to  trim  his  light  alone,  and  pour  its 
effulgence  in  his  own  undictated  style.  If  all  interested  parties, 
on  sea  and  shore,  could  but  have  their  individual  say  as  to  the 
best  mode  of  doing  the  business,  a great  crowd  of  impertinent 
advisers  would  soon  extinguish  both  the  light-master  and  his 
lamps. 

IVIr.  Spurgeon  exercises  great  influence  in  London,  because 
he  made  his  advent  therein  fresh  from  the  quiet  fields  of 
accurate  observation  and  independent  thought.  He  seems  to 
be  more  than  willing  to  serve  anybody,  in  any  reasonable  way, 
without  the  slightest  air  of  assumption  in  his  manner;  but 
there  does  not  happen  to  be  cash  or  coercion  enough  in  the 
great  metropolis  to  create  a particular  track,  in  which  alone  he 
shall  walk  and  talk.  In  a discourse  on  1 John,  v.  4,  he  says  : 
‘‘  A very  kind  friend  has  told  me  that,  wliile  I was  preaching 
in  Exeter  Hall,  I ought  to  pay  deference  to  the  varied  opinions 
of  my  hearers ; that,  albeit  I may  be  a Calvinist  and  a Baptist, 
I should  recollect  that  there  are  a variety  of  creeds  here. 
Now,  if  I were  to  preach  nothing  but  what  would  please  the 
whole  lot  of  you,  what  on  earth  should  I do  ? I preach  what 
I believe  to  be  true ; and,  if  the  omission  of  a single  truth  that 
I believe  would  make  me  king  of  England  throughout  eternity, 
I would  not  leave  it  out.  Those  who  do  not  like  what  I say, 
have  the  option  of  leaving  it.  They  come  here,  I suppose,  to 
please  themselves  ; and,  if  the  truth  does  not  please  them,  they 
can  leave  it." 

We  have  thus  presented  as  much  testimony  as  our  space 
will  permit,  by  which  a judgment  may  be  formed  of  Mr. 
Spurgeon’s  intellectual  endowments  and  personal  independence. 
It  remains  to  speak  of  his  apparent  honesty  of  purpose,  as  the 

owning  guarantee  of  professional  success.  It  is  in  this  latter 


INTSODUOTION. 


trait,  we  think,  that  a proper  solution  may  be  found  of  tke 
problem  of  this  preacher's  extraordinary  influence.  The  able 
editor  of  the  Glasgow  Examiner  says  of  him,  that  His 
preaching  is  altogether  peculiar,  and  not  very  easily  described. 
Probably  the  following  may  convey  to  the  reader  some  idea  of 
it.  Some  preachers  owe  much  to  their  personnel^  or  presence 
in  the  pulpit.  Before  they  open  their  mouths,  there  is  some- 
thing about  them  which  causes  a sort  of  awe  and  respect  to 
creep  over  the  audience.  The  appearance  of  this  preacher 
may  be  said  to  be  interesting  rather  than  commanding.  He 
is  quite  a youth,  and  his  countenance  boyish.  He  is  under, 
rather  than  over,  the  middle  size,  and  has  few  or  none  of  the 
physical  advantages  of  the  orator  in  his  appearance.  But 
what  he  lacks  in  appearance,  he  has  in  reality.  Soon  as  he 
commences  to  speak,  tones  of  richest  melody  are  heard.  A 
voice,  full,  sweet,  and  musical,  falls  on  every  ear,  and  awakens 
agreeable  emotions  in  every  soul  in  which  there  is  a sympathy 
for  sounds.  That  most  excellent  of  voices  is  under  perfect 
control,  and  can  whisper  or  thunder  at  the  wish  of  its  possessor. 
And  there  is  poetry  in  every  feature,  and  every  movement,  as 
well  as  music  in  the  voice.  The  countenance  speaks,  — the 
entire  form  sympathizes.  The  action  is  in  complete  unison 
^ith  the  sentiments,  and  the  eye  listens  scarcely  less  than  the 
ar  to  the  sweetly  flowing  oratory.  But,  among  the  thirty 
thousand  English  preachers,  and  the  three  thousand  Scotch 
ones,  there  are  many  sweet  voices,  as  well  as  this,  and  many 
who  have  studied  the  art  of  speaking  with  the  greatest  assi- 
duity, and  yet  they  fail  to  attract  an  audience.  Mr.  Spurgeon 
is  more  than  a ‘ voice  crying ' ; he  has  rare  powers  of  obser- 
vation, recollection,  assimilation,  and  creation.  His  field  of 
observation  is  wide  and  varied.  He  seems  to  have  opened 
his  eyes  to  nature  in  all  its  varieties ; to  science  in  all  its  dis- 
coveries, and  to  literature  in  all  its  departments.  Every  thing 
which  the  eye  of  man  can  look  upon,  or  the  ear  hear,  seems  to 
Jiave  made  an  indelible  impression  on  his  mental  powers.  The 


INTEODUOTION.  Xl 

impression  is  not  only  distinctly  made,  but  ineradicably  main- 
tained. Every  mountain,  every  valley,  every  book,  every 
sentence,  which  has  once  come  in  his  way,  becomes  forever 
fixed  in  his  recollection.  And  not  only  fixed,  but  becomes  the 
material  on  which  marvellous  powers  of  assimilation  vigorously 
operate.  Out  of  the  forms  of  beauty  which  his  eyes  see,  other 
still  lovelier  forms  are  created.  The  loveliest  natural  landscape 
is  adorned  with  additional  beauty,  by  the  aid  of  a refined  and 
chastened  fancy.  The  thoughts  that  have  come  floating  down 
from  the  long  bygone  ages  are  placed  in  the  crucible  of  his 
mind,  and,  purged  of  the  objectionable,  come  out  bearing  his 
own  image  and  superscription.  There  is  evidently  in  him 
great  power  of  assimilative  genius,  and  occasional  indications 
of  even  a higher  order  of  genius,  — even  that  which  creates 
fresh  and  new  forms  of  beauty,  which  bear  the  distinct  mark 
of  his  own  mind. 

These  higher  qualities  are  evidently  greatly  aided  by  a close 
study  of  the  graces  of  speaking.  The  natural  has  been  aided 
by  study,  — the  gifts  of  the  orator  by  the  graces.  Despite  an 
occasional  neglect  of  all  the  laws  of  logic  and  ratiocination, 
there  are  evidently  a thorough  knowledge  and  appreciation 
of  both.  The  negligee  sometimes  forms  a pleasing  contrast  with 
the  precise.  The  bow,  drawn  at  a venture,  may  send  the  arrow 
more  direct  to  the  mark  than  the  bow  drawn  according  to  the 
strictest  rules.” 

The  arrangement  of  Mr.  Spurgeon’s  sermons  is  simple  and 
textual.  The  outline  forms  a natural  contour  of  the  theme, 
and  is  scarcely  less  striking  than  the  facts,  arguments,  and  illus- 
trations employed  to  elucidate  and  enforce  its  leading  truths. 
As  he  uses  no  notes,  he  is  sometimes  quite  episodical  in  the 
course  of  his  demonstrations ; but  he  never  diverges  so  far  as 
to  be  unable  in  a moment  to  recover  his  position,  with  en- 
hanced interest  and  ease.  There  is  about  him  that  frank, 
open  heartiness  of  manner,  which  hesitates  not  to  express  the 
most  startling  opinions ; and  which,  combined  with  his  intense 


xfl 


INTRODUCTION. 


sympathy  with  the  masses,  gives  its  possessor  a sublime  fas- 
cination over  the  popular  heart.  Twelve  thousand  listen  to  him 
at  one  time  in  the  open  field ; and  yet,  with  all  this  success, 
inhere  seems  to  be  little  or  nothing  about  him  of  self-conceit. 
^ Recollect,”  he  says,  “ who  I am,  and  what  I am,  — a child, 
having  little  education,  little  learning,  ability,  or  talent.”  “ With- 
out the  Spirit  of  God,  I feel  I am  utterly  unable  to  speak 
to  you.  I have  not  those  gifts  and  talents  which  qualify  men 
to  speak ; I need  an  afflatus  from  on  high ; otherwise,  I stand 
like  other  men,  and  have  naught  to  say.  May  that  be  given 
me,  for  without  it  I am  dumb  ! ” Give  him  the  polite  and  the 
noble,  give  him  influence  and  understanding,  and  he  should  fail ; 
but  give  him  his  own  praying  people,  “ meeting  in  such  multi- 
tudes to  pray  to  God  for  a blessing,”  and  he  will  “ overcome 
hell  itself.” 

Brother,  all  hail ! This  last  drop  of  ink  hastens  into  words, 
which  may  perchance  meet  your  eye,  amidst  the  dust  and 
exhausting  strife  incident  to  that  great  arena  of  your  spiritual 
gladiatorship.  Well,  let  them  assure  you  of  fraternal  sympathy 
at  ten  thousand  altars  in  far-off  climes.  When  the  prospective 
issue  of  your  glowing  thoughts  was  here  announced,  orders  for 
the  same  were  promptly  returned  from  every  section  of  our 
republic : and  soon  you  will  be  read,  as  your  continued  use- 
fulness is  fervently  desired,  in  homes  of  affluence  and  cabins 
of  industry,  spread  under  the  care  of  our  common  Father, 
from  the  Eastern  Atlantic  to  the  Great  Pacific  of  the  West. 
May  Grace  still  bind  thee  in  humble  allegiance  to  the  cross, 
and  render  thee  yet  more  radiant,  for  the  benefit  of  a dark  and 
perishing  world. 

Thus  we  wrote  last  June.  More  than  was  then  anticipated 
nas  been  already  realized;  and  we  devoutly  hope  for  yet 
greater  success  to  attend  the  living  voice  of  this  effective 
preacher  and  his  printed  works.  elm. 

New  York,  April  10th,  1857. 


SERMON  I. 


SOVEREIGNTY  AND  SALVATION. 


“ Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth:  for  I am  Qod^  and  thtrt  is 
none  else.”  — Isjliau  xIt.  22. 


Six  years  ago  to-day,  as  near  as  possible  at  this  very 
hour  of  the  day,  I was  in  the  gall  of  bitterness  and 
in  the  bonds  of  iniquity,”  but  had  yet,  by  divine  grace, 
been  led  to  feel  the  bitterness  of  that  bondage,  and  to 
cry  out  by  reason  of  the  soreness  of  its  slavery.  Seek- 
ing rest,  and  finding  none,  I stepped  within  the  house 
of  God,  and  sat  there,  afraid  to  look  upward,  lest  I 
should  be  utterly  cut  off,  and  lest  his  fierce  wrath 
should  consume  me.  The  minister  rose  in  his  pulpit, 
and,  as  I have  done  this  morning,  read  this  text,  “ Look 
unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth: 
for  I am  God,  and  there  is  none  else.”  I looked  that 
moment;  the  grace  of  faith  was  vouchsafed  to  me  in 
the  self-same  instant ; and  now  I think  1 can  say  with 
truth, 

“ Ere  since  by  faitli  I taw  tlie  stream 
His  flowing  wounds  supply, 

Kedeeming  love  has  been  my  theme. 

And  shall  be  till  I die.” 


1* 


2 


SERMONS. 


I shall  never  forget  tliat  day,  while  memory  holds  its 
place ; nor  can  I help  repeating  this  text  whenever  I 
remember  that  hour  when  first  I knew  the  Lord.  How 
strangely  gracious!  How  wonderfully  and  marvel- 
lously kind,  that  he  who  heard  these  words  so  little 
time  ago  for  his  own  soul’s  profit,  should  now  ad- 
dress you  this  morning  as  his  hearers  from  the  same 
text,  in  the  full  and  confident  hope  that  some  poor 
sinner  within  these  walls  may  hear  the  glad  tidings  of 
salvation  for  himself  also,  and  may  to-day,  on  this  6th 
of  January,  be  ‘^turned  from  darkness  to  light,  and 
from  the  power  of  Satan  unto  God  I ” 

If  it  were  within  the  range  of  human  capacity  to 
conceive  a time  when  God  dwelt  alone,  without  his 
creatures,  we  should  then  have  one  of  the  grandest  and 
most  stupendous  ideas  of  God.  There  was  a season 
when  as  yet  the  sun  had  never  run  his  race,  nor  com- 
menced flinging  his  golden  rays  across  space,  to  glad- 
den the  earth.  There  was  an  era  when  no  stars 
sparkled  in  the  firmament,  for  there  was  no  sea  of 
azure  in  which  they  might  float.  There  was  a time 
when  all  that  we  now  behold  of  God’s  great  universe 
was  yet  unborn,  slumbering  within  the  mind  of  God, 
as  yet  uncreate  and  non-existent;  yet  there  was  God, 
and  he  was  “ over  all  blessed  for  ever ; ” though  no 
seraphs  hymned  his  praises,  though  no  strong-winged 
cherubs  flashed  like  lightning  to  do  his  high  behests, 
though  he  was  without  a retinue,  yet  he  sat  as  a king  on 
his  throne,  the  mighty  God,  for  ever  to  be  worshipped 
— the  Dread  Supreme,  in  solemn  silence  dwelling  by 
himself  in  vast  immensity,  making  of  the  placid  clouds 
his  canopy,  and  the  light  from  his  own  countenance 
forming  the  brightness  of  his  glory.  God  was,  and 


SOVEREIGNTY  AND  SALVATION. 


3 


God  is.  From  the  beginning  God  was  God;  ere 
worlds  had  beginning,  he  was  from  everlasting  to 
everlasting.”  Now,  when  it  pleased  him  to  create  his 
creatures,  does  it  not  strike  you  how  infinitely  those 
creatures  must  have  been  below  himself?  If  you  are 
potters,  and  you  fashion  upon  the  wheel  a vessel,  shall 
that  piece  of  clay  arrogate  to  itself  equality  with  you  ? 
Nay,  at  what  a distance  will  it  be  from  you,  because 
you  have  been  in  part  its  creator.  So  when  the  Al- 
mighty formed  his  creatures,  was  it  not  consummate 
impudence,  that  they  should  venture  for  a moment  to 
compare  themselves  with  him  ? Yet  that  arch  traitor, 
that  leader  of  rebels,  Satan,  sought  to  climb  to  the 
liigh  throne  of  God,  soon  to  find  his  aim  too  high,  and 
hell  itself  not  low  enough  wherein  to  escape  divine 
vengeance.  He  knows  that  God  is  “ God  alone.” 
Since  the  world  was  created,  man  has  imitated  Satan ; 
the  creature  of  a day,  the  ephemera  of  an  hour,  has 
sought  to  match  itself  with  the  Eternal.  Hence  it  has 
ever  been  one  of  the  objects  of  the  great  Jehovah,  to 
teach  mankind  that  he  is  God,  and  beside  him  there  is 
none  else.  This  is  the  lesson  he  has  been  teaching  the 
world  since  it  went  astray  from  him.  He  has  been 
busying  himself  in  breaking  down  the  high  places,  in 
exalting  the  valleys,  in  casting  down  imaginations  and 
lofty  looks,  that  all  the  world  might 

“ Know  that  the  Lord  is  God  alone, 

He  can  create,  and  he  destroy.” 

This  morning  we  shall  attempt  to  show  you,  in  the 
first  place,  how  God  has  been  teaching  this  great  lesson 
to  the  world  — that  he  is  God,  and  beside  him  there  is 
none  else ; and  then,  secondly,  the  special  way  in  ivhich 
he  designs  to  teach  it  in  the  matter  of  salvation— Look 


4 


SERMONS. 


unto  mcy  and  be  ye  saved : for  I am  God,  and  there 
is  none  else.” 

I.  First,  then,  How  has  God  been  teaching  this 
LESSON  to  mankind  ? 

We  reply,  he  has  taught  it,  first  of  all,  to  false  Gods, 
and  to  the  idolaters  who  have  bowed  before  them,  Man, 
in  his  wickedness  and  sin,  has  set  up  a block  of  wood 
and  stone  to  be  his  maker,  and  has  bowed  before  it. 
He  hath  fashioned  for  himself  out  of  a goodly  tree  an 
image  made  unto  the  likeness  of  mortal  man,  or  of  the 
fishes  of  the  sea,  or  of  creeping  things  of  the  earth,  and 
he  has  prostrated  his  body,  and  his  soul  too,  before  that 
creature  of  his  own  hands,  calling  it  god,  while  it  had 
neither  eyes  to  see,  nor  hands  to  handle,  nor  ears  to 
hear!  But  how  hath  God  poured  contempt  on  the 
ancient  gods  of  the  heathen?  Where  are  they  now? 
Are  they  so  much  as  known  ? Where  are  those  false 
deities  before  whom  the  multitudes  of  Nineveh  pros- 
trated themselves?  Ask  the  moles  and  the  bats, 
whose  companions  they  are ; or  ask  the  mounds  be- 
neath which  they  are  buried;  or  go  where  the  idle 
gazer  walketh  through  the  museum  — see  them  there  as 
curiosities,  and  smile  to  think  that  men  should  ever 
bow  before  such  gods  as  these.  And  where  are  the 
gods  of  Persia?  Where  are  they?  The  fires  are 
quenched,  and  the  fire-worshipper  hath  almost  ceased 
out  of  the  earth.  Where  are  the  gods  of  Greece  — 
those  gods  adorned  with  poetry,  and  hymned  in  the 
most  sublime  odes?  Where  are  they?  They  are 
gone.  Who  talks  of  them  now,  but  as  things  that 
vere  of  yore?  Jupiter  — doth  any  one  bow  before 
him  ? and  who  is  he  that  adores  Saturn  ? They  are 
passed  away,  and  they  are  forgotten.  And  where  are 


S0VEEEIGJ5^TY  AND  SALVATION. 


5 


the  gods  of  Rome  ? Doth  Janus  now  command  the 
temple  ? or  do  the  vestal  virgins  now  feed  their  perpet- 
ual fires  ? Are  there  any  now  that  bow  before  these 
gods  ? No,  they  have  lost  their  thrones.  And  where 
are  the  gods  of  the  South  Sea  Islands  — those  bloody 
demons  before  whom  wretched  creatures  prostrated 
their  bodies?  They  have  well  nigh  become  extinct. 
Ask  the  inhabitants  of  China  and  Polynesia  where 
are  the  gods  before  which  they  bowed?  Ask,  and 
echo  says  ask,  and  ask  again.  They  are  cast  down 
from  their  thrones ; they  are  hurled  from  their  pedes- 
tals ; their  chariots  are  broken,  their  sceptres  are  burnt 
in  the  fire,  their  glories  are  departed ; God  hath  gotten 
unto  himself  the  victory  over  false  gods,  and  taught 
their  worshippers  that  he  is  God,  and  that  beside  him 
there  is  none  else.  Are  their  gods  still  worshipped,  or 
idols  before  which  the  nations  bow  themselves?  Wait 
but  a little  while,  and  ye  shall  see  them  fall.  Cruel 
Juggernaut,  whose  car  still  crushes  in  its  motion  the 
foolish  ones  who  throw  themselves  before  it,  shall  yet 
be  the  object  of  derision ; and  the  most  noted  idols, 
such  as  Budha,  and  Brahma,  and  Vishnu,  shall  yet 
stoop  themselves  to  the  earth,  and  men  shall  tread 
them  down  as  mire  in  the  streets ; for  God  will  teach 
all  men  that  he  is  God,  and  that  there  is  none  else. 

Mark  ye,  yet  again,  how  God  has  taught  this  truth  to 
empires.  Empires  have  risen  up,  and  have  been  the 
gods  of  the  era ; their  kings  and  princes  have  taken  to 
themselves  high  titles,  and  have  been  worshipped  by 
the  multitude.  But  ask  the  empires  whether  there  is 
any  beside  God  ? Do  you  not  think  you  hear  the  boast- 
ing soliloquy  of  Babylon  — I sit  as  a queen,  and  am 
no  widow ; I shall  see  no  sorrow ; I am  god,  and  there 


6 


SEBMONS. 


is  none  beside  me  ? ’’  And  think  ye  not  now,  if  ye 
walk  over  rained  Babylon,  that  ye  will  meet  aught 
save  the  solemn  spirit  of  the  Bible,  standing  like  a 
prophet  gray  with  age,  and  telling  you  that  there  is  one 
God,  and  that  beside  him  there  is  none  else  ? Go  ye 
to  Babylon,  covered  with  its  sand,  the  sand  of  its  own 
rains ; stand  ye  on  the  mounds  of  Nineveh,  and  let  the 
voice  come  up  — There  is  one  God,  and  empires  sink 
before  him ; there  is  only  one  Potentate,  and  the 
princes  and  kings  of  the  earth,  with  their  dynasties  and 
thrones,  are  shaken  by  the  trampling  of  his  foot.’’  Go, 
seat  yourselves  in  the  temples  of  Greece;  mark  ye 
there  what  proud  words  Alexander  once  did  speak ; but 
now,  where  is  he,  and  where  his  empire  too  ? Sit  on 
the  ruined  arches  of  the  bridge  of  Carthage,  or  walk 
ye  through  the  desolated  theatres  of  Rome,, and  ye  will 
hear  a voice  in  the  wild  wind  amid  those  ruins  — ‘‘I 
am  God,  and  there  is  none  else.”  “ O city,  thou  didst 
call  thyself  eternal ; I have  made  thee  melt  away  like 
dew.  Thou  saidst  ‘ I sit  on  seven  hills,  and  I shall  last 
forever ; ’ I have  made  thee  crumble,  and  thou  art  now 
a miserable  and  contemptible  place,  compared  with 
what  thou  wast.  Thou  wast  once  stone,  thou  madest 
thyself ; I have  made  thee  stone  again,  and  brought 
thee  low.”  O ! how  has  God  taught  monarchies  and 
empires  that  have  set  themselves  up  hke  new  king- 
doms of  heaven,  that  he  is  God,  and  that  there  is  none 
else! 

Again : how  has  he  taught  this  great  truth  to  mon- 
archs  I There  are  some  who  have  been  most  proud 
that  have  had  to  learn  it  in  a way  more  hard  than 
others.  Take,  for  instance,  Nebuchadnezzar.  His 
crown  is  on  his  head,  his  purple  robe  is  over  bis 


80VE11EIGNTY  AND  SALVATION. 


7 


shoulders ; he  walks  through  proud  Babylon,  and  says, 
“Is  not  this  great  Babylon  which  I have  builded?” 
Do  you  see  that  creature  in  the  field  there  ? It  is  a 
man.  “ A man  ? ’’  say  you ; its  hair  has  grown  like 
eagle’s  feathers,  and  its  nails  like  bird’s  claws ; it  walk- 
eth  on  all-fom's,  and  eateth  grass,  like  an  ox;  it  is 
driven  out  from  men.  That  is  the  monarch  who  said 
— “Is  not  this  great  Babylon  that  I have  builded?” 
And  now  he  is  restored  to  Babylon’s  palace,  that  he 
may  “bless  the  Most  High  who  is  able  to  abase  those 
that  walk  in  pride.”  Remember  another  monarch. 
Look  at  Herod.  He  sits  in  the  midst  of  his  people, 
and  he  speaks.  Hear  ye  the  impious  shout  ? “ It  is 

the  voice  of  G!  od,”  they  cry,  “ and  not  the  voice  of 
man.”  The  proud  monarch  gives  not  God  the  glory ; 
he  affects  the  God,  and  seems  to  shake  the  spheres, 
imagining  himself  divine.  There  is  a worm  that 
creepeth  into  his  body,  and  yet  another,  and  another ; 
and  ere  that  sun  has  set,  he  is  eaten  up  of  worms. 
Ah ! monarch ! thou  thoughtest  of  being  a God,  and 
worms  have  eaten  thee!  Thou  hast  thought  of  being 
more  than  man ; and  what  art  thou  ? Less  than  man, 
for  worms  consume  thee,  and  thou  art  the  prey  of  cor- 
ruption. Thus  God  humbleth  the  proud ; thus  he 
abaseth  the  mighty.  We  might  give  you  instances 
from  modern  history ; but  the  death  of  a king  is  all- 
sufficient  to  teach  this  one  lesson,  if  men  would  but 
learn  it.  When  kings  die,  and  in  funeral  pomp  are 
carried  to  the  grave,  we  are  taught  the  lesson  — “I  am 
God,  and  beside  me  there  is  none  else.”  When  we 
hear  of  revolutions,  and  the  shaking  of  empires  — 
when  we  see  old  dynasties  tremble,  and  gray-haired 
monarchs  driven  from  their  thrones,  then  it  is  that  Jehovah 


8 


SERMONS. 


seems  to  put  his  foot  upon  land  and  sea,  and  with  his 
hand  uplifted  cries  — “ Hear ! ye  inhabitaQts  of  the 
earth!  Ye  are  but  as  grasshoppers;  ‘I  am  God,  and 
beside  me  there  is  none  else.’  ” 

Again : our  God  has  had  much  to  do  to  teach  this 
lesson  to  the  ivise  men  of  this  world;  for  as  rank,  pomp, 
and  power,  have  set  themselves  up  in  the  place  of  God, 
so  has  wisdom ; and  one  of  the  greatest  enemies  of 
Deity  has  always  been  the  wisdom  of  man.  The  wis- 
dom of  man  will  not  see  God.  Professing  themselves 
to  be  wise,  wise  men  have  become  fools.  But  have  ye 
not  noticed,  in  reading  history,  how  God  has  abased 
the  pride  of  wisdom  ? In  ages  long  gone  by,  he  sent 
mighty  minds  into  the  world,  who  devised  systems  of 
philosophy.  ‘‘  These  systems,”  they  said,  ‘‘will  last  for- 
ever.” Their  pupils  thought  them  infallible,  and 
therefore  wrote  their  sayings  on  enduring  parchment, 
saying,  “ This  book  will  last  forever ; succeeding  gen- 
erations of  men  will  read  it,  and  to  the  last  man  that 
book  shall  be  handed  down,  as  the  epitome  of  wis- 
dom.” “ Ah ! but,”  said  God,  “ that  book  of  yours 
shall  be  seen  to  be  folly,  ere  another  hundred  years  have 
rolled  away.”  And  so  the  mighty  thoughts  of  Socra- 
tes, and  the  wisdom  of  Solon,  are  utterly  forgotten 
now ; and  could  we  hear  them  speak,  the  veriest  child 
in  our  school  would  laugh  to  think  that  he  under- 
standeth  more  of  philosophy  than  they.  But  when 
man  has  found  the  vanity  of  one  system,  his  eyes  have 
sparkled  at  another ; if  Aristotle  will  not  suffice,  here 
is  Bacon;  now  1 shall  know  everything;  and  he  sets  to 
work,  and  says  that  this  new  philosophy  is  to  last  for- 
ever. He  lays  his  stones  with  fair  colors,  and  he 
thinks  that  every  truth  he  piles  up  is  a precious  imper- 


SpVEBBIGNTT  AND  SALVATION. 


9 


ishable  truth*  /But>  alas ! another  century  comes,  and 
it  is  found  to  be  wood,  hay,  and  stubble.^’  A new 
sect  of  philosophers  rise  up,  who  refute  their  predeces- 
sors. So  too  we  have  wise  men  in  this  day — wise  secu- 
ralists,  and  so  on,  who  fancy  they  have  obtained  the 
truth ; but  within  another  fifty  years  — and  mark  that 
word  — this  hair  shall  not  be  silvered  over  with  gray, 
until  the  last  of  that  race  shall  have  perished,  and  that 
man  shall  be  thought  a fool  that  was  ever  connected 
with  such  a race.  Systems  of  infidelity  pass  away 
like  a dew-drop  before  the  sun ; for  God  says,  “ I am 
God,  and  beside  me  there  is  none  else.’’  This  Bible  is 
the  stone  that  shall  break  in  powder  philosophy;  this  is 
the  mighty  battering-ram  that  shall  dash  all  systems  of 
philosophy  in  pieces ; this  is  the  stone  that  a woman 
may  yet  hurl  upon  the  head  of  every  Abimelech,  and 
he  shall  utterly  be  destroyed.  O Church  of  God!  fear 
not ; thou  shalt  do  wonders ; wise  men  shall  be  con- 
founded, and  thou  shalt  know,  and  they  too,  that  he  is 
God,  and  that  beside  him  there  is  none  else. 

‘‘  Surely,”  says  one,  “ the  church  of  God  does  not 
need  to  be  taught  this.”  Yes,  we  answer,  she  does ; 
for  of  all  beings,  those  whom  God  has  made  the  ob- 
jects of  his  grace  are  perhaps  the  most  apt  to  forget 
this  cardinal  truth,  that  he  is  God,  and  that  beside  him 
there  is  none  else.  How  did  the  church  in  Canaan  for- 
get it,  when  they  bowed  before  other  gods,  and  there- 
fore he  brought  against  them  mighty  kings  and  princes, 
and  afflicted  them  sore.  How  did  Israel  forget  it;  and 
he  carried  them  away  captive  into  Babylon.  And 
what  Israel  did,  in  Canaan  and  in  Babylon,  that  we  do 
now.  We  too,  too  often,  forget  that  he  is  God,  and 
beside  him  there  is  none  else.  Doth  not  the  Christian 


10 


SERMONS. 


know  what  I mean,  when  I tell  him  this  great  fact? 
For  hath  he  not  done  it  himself?  In  certain  times 
prosperity  has  come  upon  him ; soft  gales  have  blown 
his  bark  along,  just  where  his  wild  will  wished  to  steer; 
and  he  has  said  within  himself:  Now  I have  peace, 
now  I have  happiness,  now  the  object  I wished  for  is 
within  my  grasp,  now  I will  say.  Sit  down,  my  soul, 
and  take  thy  rest;  eat,  drink,  and  be  merry;  these 
things  will  well  content  me ; make  thou  these  thy  god, 
be  thou  blessed  and  happy.”  But  have  we  not  seen 
our  God  dash  the  goblet  to  the  earth,  spill  the  sweet 
wine,  and  instead  thereof  fill  it  with  gaU  ? and  as  he 
has  given  it  to  us,  he  has  said  — Drink  it,  drink  it: 
you  have  thought  to  find  a god  on  earth,  but  drain  the 
cup  and  know  its  bitterness.”  When  we  have  drunk 
it,  nauseous  the  draught  was,  and  we  have  cried,  “ Ah! 
God,  I will  drink  no  more  from  these  things ; thou  art 
God,  and  beside  thee  there  is  none  else.”  And  ah! 
how  often,  too,  have  we  devised  schemes  for  the  future, 
without  asking  God’s  permission!  Men  have  said, 
Like  those  fooUsh  ones  whom  James  mentioned,  “ We 
will  do  such-and-such  things  on  the  morrow ; we 
will  buy  and  sell  and  get  gain,”  whereas  they  knew 
not  what  was  to  be  on  the  morrow,  for  long  ere  the 
morrow  came  they  were  imable  to  buy  and  sell ; death 
had  claimed  them,  and  a small  span  of  earth  held  aU 
thehr  fr^me.  God  teaches  his  people  every  day,  by 
sickness,  by  affliction,  by  depression  of  spirits,  by  the 
forsakings  of  God,  by  the  loss  of  the  Spirit  for  a sea- 
son, by  the  lackings  of  the  joys  of  his  countenance, 
that  he  is  God,  and  that  beside  him  there  is  none  else. 
And  we  must  not  forget  that  there  are  some  special 
servants  of  God  raised  up  to  do  great  works,  who  in  a 


SOVEREIGNTY  AND  SALVATION. 


11 


peculiar  manner  have  to  learn  this  lesson.  Let  a man, 
for  instance,  be  called  to  the  great  work  of  preaching 
the  gospel.  He  is  successful;  God  helps  him;  thou- 
sands wait  at  his  feet,  and  multitudes  hang  upon  bis 
lips ; as  truly  as  that  man  is  a man,  he  will  have  a 
tendency  to  be  exalted  above  measure,-  and  too  much 
will  he  begin  to  look  to  himself,  and  too  little  to  his 
God.  Let  men  speak  who  know,  and  what  they  know 
let  them  speak ; and  they  will  say,  “ It  is  true,  it  is 
most  true.”  K God  gives  us  a special  mission,  we 
generally  begin  to  take  some  honor  and  glory  to  our- 
selves. But  in  the  review  of  the  eminent  saints  of 
God,  have  you  never  observed  how  God  has  made 
them  feel  that  he  was  God,  and  beside  him  there  was 
none  else  ? Poor  Paul  might  have  thought  himself  a 
god,  and  been  pufled  up  above  measure,  by  reason  of 
the  greatness  of  his  revelation,  had  there  not  been  a 
thorn  in  the  flesh.  But  Paul  could  feel  that  he  was 
not  a god,  for  he  had  a thorn  in  the  flesh,  and  gods 
could  not  have  thorns  in  the  flesh.  Sometimes  God 
teaches  the  minister,  by  denying  him  help  on  special 
occasions.  We  come  up  into  our  pulpits,  and  say, 
‘‘  Oh!  I wish  I could  have  a good  day  to-day!”  We 
begin  to  labor ; we  have  been  just  as  earnest  in  prayer, 
and  just  as  indefatigable ; but  it  is  like  a blind  horse 
turning  round  a mill,  or  like  Samson  with  Delilah : 
we  shake  our  vain  limbs  with  vast  surprise,  make 
feeble  fight,”  and  win  no  victories.  We  are  made  to 
see  that  the  Lord  is  God,  and  that  beside  him  there  is 
none  else.  Very  frequently  God  teaches  this  to  the 
minister,  by  leading  him  to  see  his  own  sinful  nature. 
He  will  have  such  an  insight  into  his  own  wicked  and 
abominable  heart,  that  he  will  feel  as  he  comes  up  the 


12 


SEUMONS. 


pulpit  stairs  that  he  does  not  deserve  so  much  as  to 
sit  in  his  pew,  much  less  to  preach  to  his  fellows. 
Although  we  feel  always  joy  in  the  declaration  of 
God’s  Word,  yet  we  have  known  what  it  is  to  totter 
on  the  pulpit  steps,  under  a sense  that  the  chief  cf  sin- 
ners should  scarcely  be  allowed  to  preach  to  others. 
Ah ! beloved,  I do  not  think  he  will  be  very  successful 
as  a minister  who  is  not  taken  into  the  depths  and 
blackness  of  his  own  soul,  and  made  to  exclaim. 
Unto  me,  who  am  less  than  the  least  of  all  saints^  is 
this  grace  given,  that  I should  preach  among  the  Gen- 
tiles the  unsearchable  riches  of  Christ.”  There  is 
another  antidote  which  God  applies  in  the  case  of 
ministers.  If  he  does  not  deal  with  them  personally, 
he  raises  up  a host  of  enemies,  that  it  may  be  seen  that 
he  is  God,  and  God  alone.  An  esteemed  friend  sent 
me,  yesterday,  a valuable  old  MS.  of  one  of  George 
Whitfield’s  hymns  which  was  sung  on  Kennington 
Common.  It  is  a splendid  hymn,  thoroughly  Whit- 
fieldian  all  through.  It  showed  that  his  reliance  was 
wholly  on  the  Lord,  and  that  God  was  within  him. 
What!  will  a man  subject  himself  to  the  calumnies  of 
the  multitude,  will  he  toil  and  work  day  after  day  un- 
necessarily, will  he  stand  up  Sabbath  after  Sabbath 
and  preach  the  gospel  and  have  his  name  maligned 
and  slandered,  if  he  has  not  the  grace  of  God  in  him  ? 
For  myself,  I can  say,  that  were  it  not  that  the  love  of 
Christ  constrained  me,  this  hour  might  be  the  last  that 
I should  preach,  so  far  as  the  ease  of  the  thing  is  con- 
cerned. ‘‘  Necessity  is  laid  upon  us ; yea,  woe  is  unto 
us  if  we  preach  not  the  gospel.”  But  that  opposition 
through  which  God  carries  his  servants,  leads  them  to 
see  at  once  that  he  is  God,  and  that  there  is  none  else. 


SOVEREIGNTY  AND  SALVATION. 


13 


If  every  one  applauded,  if  all  were  gratified,  we  should 
think  ourselves  God;  but,  when  they  hiss  and  hoot,  we 
turn  to  our  God,  and  cry, 

“If  on  inj  fuce,  for  thy  dear  n&m®. 

Shame  and  reproach  should  be, 

I ’ll  hail  reproach  and  welcome  shame 
If  thou  ’It  remember  me.” 

11.  This  brings  us  to  the  second  portion  of  our  dis- 
course. Salvation  is  God’s  greatest  work ; and,  there- 
fore, in  his  greatest  work,  he  specially  teaches  us  this 
lesson.  That  he  is  God,  and  that  beside  him  there  is 
none  else.  Our  text  tells  us  how  he  teaches  it.  He 
says,  Look  unto  me,  and  be  ye  saved,  all  the  ends 
of  the  earth.’’  He  shows  us  that  he  is  God,  and  that 
beside  him  there  is  none  else,  in  three  ways.  First,  by 
the  person  to  whom  he  directs  us ; “ I^ook  unto 
and  be  ye  saved.”  Secondly,  by  the  means  he  tells  us 
to  use  to  obtain  mercy : Look,”  simply,  Look.”  And 
thirdly,  by  the  persons  whom  he  calls  to  “ look “ Look 
unto  me,  and  be  ye  saved,  all  the  ends  of  the  earthP 
1.  First,  to  whom  does  God  tell  us  to  look  for  salva- 
tion ? O,  does  it  not  lower  the  pride  of  man,  when  wfe 
liear  the  Lord  say,  Look  unto  me^  and  be  ye  saved, 
all  tlie  ends  of  the  earth  ? ” It  is  not,  “ Look  to  your 
[)riest,  and  be  ye  saved : ” if  you  did,  there  would  be 
another  god,  and  beside  him  there  would  be  some 
one  else.  It  is  not ‘‘ Look  to  yourself:”  if  so,  then 
there  would  be  a being  who  might  arrogate  some  of 
the  praise  of  salvation.  But  it  is  Look  unto  me.” 
How  frequently  you  who  are  coming  to  Christ  look  to 
yourselves.  ‘‘  O ! ” you  say,  “ I do  not  repent  enough.’" 
That  is  looking  to  yourself.  “ I do  not  believe  enough.” 


14 


SEUMONS. 


Thai  is  looking  to  yourself.  “ I am  too  unworthy.” 
That  is  looking  to  yourself.  “ I cannot  discover,’’  says 
another,  “ that  I have  any  righteousness.”  It  is  quite 
right  to  say  that  you  have  not  any  righteousness ; but 
it  is  quite  wrong  to  look  for  any.  It  is,  ‘‘  Look  unto 
meP  God  will  have  you  turn  your  eye  off  yourself 
and  look  unto  him.  The  hardest  thing  in  the  world 
is  to  turn  a man’s  eye  off  himself ; as  long  as  he  lives, 
he  always  has  a predilection  to  turn  his  eyes  inside, 
and  look  at  himself;  whereas  God  says,  “ Look  unto 
vieP  From  the  cross  of  Calvary,  where  the  bleeding 
hands  of  Jesus  drop  mercy ; from  the  garden  of  Geth- 
semane,  where  the  bleeding  pores  of  the  Saviour  sweat 
pardons,  the  cry  comes,  “ Look  mito  me,  and  be  ye 
saved,  all  the  ends  of  the  earth.”  From  Calvary’s 
summit,  where  Jesus  cries,  “ It  is  finished,”  I hear  a 
shout,  Look,  and  be  saved.”  But  there  comes  a vile 
cry  from  our  soul,  ‘‘  Nay,  look  to  yourself!  look  to 
yourself!”  Ah,  my  hearer,  look  to  yourself,  and  you 
will  be  damned.  That  certainly  will  come  of  it.  As 
long  as  you  look  to  yourself  there  is  no  hope  for  you. 
It  is  not  a consideration  of  what  you  are,  but  a consid- 
eration of  what  God  is,  and  what  Christ  is,  that  can 
save  you*  It  is  looking  from  yourself  to  Jesus.  O ! 
there  be  men  that  quite  misunderstand  the  gospel ; 
they  think  that  righteousness  qualifies  them  to  come 
to  Christ ; whereas  sin  is  the  only  qualification  for  a 
man  to  come  to  Jesus.  Good  old  Crisp  says,  “ Right- 
eousness keeps  me  from  Christ:  the  whole  have  no 
need  of  a physician,  but  they  that  are  sick.  Sin  makes 
me  come  to  Jesus,  when  sin  is  felt ; and,  in  coming  to 
Christ,  the  more  sin  I have  the  more  cause  I have  to 
hope  for  m^rcy.”  David  said,  and  it  was  a strange 


SOVEKEIGNTY  AND  SALVATION. 


15 


thing,  too,  “ Have  mercy  upon  me,  for  mine  iniquity  is 
great.”  But,  David,  why  did  not  you  say  that  it  was 
little  ? Because,  David  knew  that  the  bigger  his  sins 
were  the  better  reason  for  asking  mercy.  The  more 
vile  a man  is,  the  more  eagerly  1 invite  him  to  believe 
in  Jesus,  A sense  of  sin  is  all  we  have  to  look  for  as 
ministers.  We  preach  to  sinners;  and  let  us  know 
that  a man  will  take  the  title  of  sinner  to  himself,  and 
we  then  say  to  him,  ‘‘  Look  unto  Christ,  and  ye  shall 
be  saved.”  “ Look,”  this  is  all  he  demands  of  thee, 
and  even  this  he  gives  thee.  If  thou  lookest  to  thy- 
self thou  art  damned;  thou  art  a vile  miscreant,  filled 
with  loathsomeness,  corrupt  and  corrupting  others. 
But  look  thou  here — seest  thou  that  man  hanging  on 
the  cross  ? Dost  thou  behold  his  agonized  head  drop- 
ping meekly  down  upon  his  breast?  Dost  thou  see 
that  thorny  crown,  causing  drops  of  blood  to  trickle 
down  his  cheeks?  Dost  thou  see  his  hands  pierced 
and  rent,  and  his  blest  feet,  supporting  the  weight  of 
his  own  frame,  rent  well  nigh  in  twain  with  the  cruel 
nails?  Sinner!  dost  thou  hear  him  shriek,  “ Eloi,  Eloi, 
lama  sabbacthani  ” ? Dost  thou  hear  him  cry,  “ It  is 
finished  ? ” Dost  thou  mark  his  head  hang  down  in 
death  ? Seest  thou  that  side  pierced  with  the  spear, 
and  the  body  taken  from  the  cross?  O,  come  thou 
hither!  Those  hands  were  nailed  for  thee;  those  feet 
gushed  gore  for  thee ; that  side  was  opened  wide  for 
thee;  and  if  thou  wantest  to  know  how  thou  canst 
find  mercy,  there  it  is.  Look ! ” ‘‘  Look  unto  me  ! ” 

Look  no  longer  to  Moses.  Look  no  longer  to  Sinai. 
Come  thou  here  and  look  to  Calvary,  to  Calvary’s 
vi(Ttim,  and  to  Joseph’s  grave.  And  look  thou  yonder, 
to  the  man  who  near  the  throne  sits  with  his  Father^ 


16 


SERMONS. 


crowned  with  light  and  immortality.  ‘‘  Look,  sinner,’^ 
he  says,  this  morning,  to  you,  “ Look  unto  me,  and  be 
ye  saved.”  It  is  in  this  way  God  teaches  that  there  is 
none  beside  him ; because  he  makes  us  look  entirely 
to  him,  and  utterly  away  from  ourselves. 

2.  But  the  second  thought  is,  the  means  of  salvation. 
It  is,  Look  unto  me,  and  be  ye  saved.”  You  have 
often  observed,  I am  sure,  that  many  people  are  fond 
of  an  intricate  worship,  an  involved  religion,  one  they 
can  hardly  understand.  They  cannot  endure  worship 
so  simple  as  ours.  Then  they  must  have  a man  dressed 
in  white,  and  a man  dressed  in  black ; then  they  must 
have  what  they  call  an  altar  and  a chancel.  After  a 
little  while,  that  will  not  suffice,  and  they  must  have 
flower-pots  and  candles.  The  clergyman  then  becomes 
a priest,  and  he  must  have  a variegated  dress,  with  a 
cross  on  it.  So  it  goes  on : what  is  simply  a plate 
becomes  a paten,  and  what  w^as  once  a cup  becomes  a 
chalice ; and  the  more  complicated  the  ceremonies  are, 
the  better  they  lilve  them.  They  like  their  minivSter  to 
stand  like  a superior  being.  The  world  likes  a religion 
they  cannot  comprehend.  But  have  you  never  noticed 
how  gloriously  simple  the  Bible  is  ? It  will  not  have 
any  of  your  nonsense ; it  speaks  plain,  and  nothing 
but  plain  things.  “ Look  I ” There  is  not  an  uncon- 
verted man  who  likes  this,  “ Look  unto  Christ,  and  be 
ye  saved.”  No,  he  comes  to  Christ  like  Naaman  to 
Elijah ; and,  when  it  is  said,  Go,  wash  in  Jordan,”  he 
replies,  “ I verily  thought  he  wmuld  come  and  put  his 
hand  on  the  place,  and  call  on  the  name  of  his  God. 
But  the  idea  of  telling  me  to  wash  in  Jordan,  what  a 
ridiculous  thing!  Anybody  could  do  that!”  If  the 
prophet  had  bidden  him  to  do  some  great  thing,  would 


SOVEREIGNTY  AND  SALVATION* 


17 


he  not  have  done  it  ? Ah ! certainly  he  would.  And 
if,  this  morning,  I could  preach  that  any  one  who 
walked  from  here  to  Bath  without  his  shoes  and  stock* 
ings,  or  did  some  impossible  thing,  should  be  saved, 
you  would  start-  off  to-morrow  morning  before  break- 
fast If  it  would  take  me  seven  years  to  describe  the 
way  of  salvation,  I am  sure  you  would  all  long  to  hear 
it.  If  only  one  learned  doctor  could  tell  the  way  to 
heaven,  how  would  he  be  run  after!  And  if  it  were 
in  hard  words,  with  a few  scraps  of  Latin  and  Greek, 
it  would  be  all  the  better.  But  it  is  a simple  gospel 
that  we  have  to  preach.  It  is  only  ‘‘  Look ! ” ‘‘  Ah ! V 

you  say,  “ is  that  the  gospel  ? I shall  not  pay  any  at- 
tention to  that.”  But  why  has  God  ordered  you  to  do 
such  a simple  thing?  Just  to  take  down  your  pride, 
and  to  show  you  that  he  is  God,  and  that  beside  him 
there  is  none  else,  O,  mark  how  simple  the  way  of 
salvation  is.  It  is,  “ Look  ! look  ! look  ! ” Four  letters, 
and  two  of  them  alike ! ‘‘  Look  unto  me,  and  be  ye 

saved,  all  the  ends  of  the  earth.”  Some  divines  want 
a week  to  tell  what  you  are  to  do  to  be  saved ; but 
God  the  Holy  Ghost  only  wants  four  letters  to  do  it. 
‘‘  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth.”  How  simple  is  that  way  of  salvation!  and  O, 
how  instantaneous ! It  takes  us  some  time  to  move 
our  hand,  but  a look  does  not  require  a moment.  So 
a sinner  believes  in  a moment ; and  the  moment  that 
sinner  believes  and  trusts  in  his  crucified  God  for  par- 
don, at  once  he  receives  salvation  in  full  through  his 
blood.  There  may  be  one  that  came  in  here  this  morn- 
ing unjustified  in  his  conscience,  that  will  go  out  jus- 
tified  rather  than  others.  There  may  be  some  here, 
filthy  sinners  one  moment,  pardoned  the  next  It  is 
2* 


18 


SERMONS. 


done  in  an  instant.  Look!  look!  look!”  And  how 
universal  is  it!  Because,  wherever  I am,  however  far 
oir,  it  just  says,  “ Look ! ” It  does  not  say  I am  to 
see  ; it  only  says,  “ Look ! ” If  we  look  on  a thing  in 
the  dark,  we  cannot  see  it ; but  we  have  done  what  we 
were  told.  So,  if  a sinner  only  looks  to  Jesus,  he  will 
save  him;  for  Jesus  in  the  dark  is  as  good  as  Jesus  in 
the  light;  and  Jesus,  when  you  cannot  see  him,  is  as 
good  as  Jesus  when  you  can.  It  is  oiily,  “ Look ! ” 
“ Ah!  ” says  one,  “ I have  been  trying  to  see  Jesus  this 
year,  but  I have  not  seen  him.”  It  does  not  say,  see  him, 
but  “ Look  unto  him.”  And  it  says  that  they  who 
looked  were  lightened.  If  there  is  an  obstacle  before 
you,  and  you  only  look  in  the  right  direction,  it  is  suf- 
ficient. “ Look  unto  me.”  It  is  not  seeing  Christ  so 
much  as  looking  after  him.  The  will  after  Christ,  the 
wish  after  Christ,  the  desire  after  Christ,  the  trusting  in 
Christ,  the  hanging  on  Christ,  that  is  what  is  wanted. 
‘‘  Look ! look ! look ! ” Ah ! if  the  man  bitten  by  the 
serpent  had  turned  his  sightless  eyeballs  towards  the 
brazen  serpent,  though  he  had  not  seen  it,  he  would 
still  have  had  his  life  restored.  It  is  looking,  not 
seeing,  that  saves  the  sinner. 

We  say  again,  how  this  humbles  a man!  There  is 
a gentleman  who  says,  “ Well,  if  it  had  been  a thou- 
sand pounds  that  would  have  saved  me,  I would  have 
thought  nothing  of  it.”  But  your  gold  and  silver  is 
cankered ; it  is  good  for  nothing.  Then,  am  I to  be 
saved  just  the  same  as  my  servant  Betty  ? ” Yes,  just 
the  same : there  is  no  other  way  of  salvation  for  you. 
That  is  to  show  man  that  Jehovah  is  God,  and  that 
beside  him  there  is  none  else.  The  wise  man  says. 
If  it  had  been  to  work  the  most  wonderful  problem,  or 


SOVEREIGNTY  AND  SALVATION. 

to  solve  the  greatest  mystery,  I would  have  done  it. 
May  I not  have  some  mysterious  gospel  ? May  I not 
believe  in  some  mysterious  religion  ? ’’  No ; it  is 
‘‘Look!”  “What!  am  I to  be  saved  just  like  that 
Ragged-School  boy,  who  can’t  read  his  letters  ? ” Yes, 
you  must,  or  you  will  not  be  saved  at  all.  Another 
says,  “ I have  been  very  moral  and  upright;  I have  ob- 
served all  the  laws  of  the  land ; and,  if  there  is  any- 
thing else  to  do,  I will  do  it.  I will  eat  only  fish  on 
Fridays,  and  keep  all  the  fasts  of  the  church,  if  that 
will  save  me.”  No,  sir,  that  will  not  save  you : your 
good  works  are  good  for  nothing.  “ What!  must  I be 
saved  in  the  same  way  as  a harlot  or  a drunkard  ? ” 
Yes,  sir;  there  is  only  one  way  of  salvation  for  all. 
“ He  hath  concluded  all  in  unbelief,  that  he  might  have 
mercy  upon  all.”  He  hath  passed  a sentence  of  con- 
demnation on  all,  that  the  free  grace  of  God  might 
come  upon  many  to  salvation.  “ Look ! look ! look ! ” 
This  is  the  simple  method  of  salvation.  “ Look  unto 
me,  and  be  ye  saved,  all  the  ends  of  the  earth.” 

But,  lastly,  mark  how  God  has  cut  down  the  pride 
of  man,  and  has  exalted  himself  by  the  persons  v)hom 
he  has  called  to  look,  “ Look  unto  me,  and  be  ye 
saved,  all  the  ends  of  the  earth.”  When  the  Jew  heard 
Isaiah  say  that,  “ Ah ! ” he  exclaimed,  “ you  ought  to 
have  said.  Look  unto  me,  O Jerusalem,  and  be  saved. 
That  would  have  been  right.  But  those  Gentile  dogs, 
are  they  to  look  and  be  saved  ? ” “ Yes,”  says  God ; 

“ 1 will  show  you  Jews,  that,  though  I have  given  you 
many  privileges,  I will  exalt  others  above  you ; I can 
do  as  I will  with  my  own.” 

Now,  who  are  the  ends  of  the^  earth  ? Why,  there 
are  poor  heathen  nations  now  that  are  very  few  de- 


20 


SERMONS. 


grees  removed  from  brutes,  uncivilized  and  untaught; 
but  if  I might  go  and  tread  the  desert,  and  find  the 
Bushman  in  liis  kraal,  or  go  to  the  South  Seas  and  find 
a cannibal,  1 would  say  to  the  cannibal  or  the  Bushman, 
‘‘  Look  unto  Jesus,  and  be  ye  saved,  all  the  ends  of  the 
earth.’’  They  are  some  of  ‘‘  the  ends  of  the  earth,” 
and  the  gospel  is  sent  as  much  to  them  as  to  the  polite 
Grecians,  the  refined  Romans,  or  the  educated  Britons. 
But  I think  ‘‘the  ends  of  the  earth”  imply  those  who 
have  gone  the  farthest  away  from  Christ.  I say, 
drunkard,  that  means  you.  You  have  been  staggering 
back,  till  you  have  got  right  to  the  ends  of  the  earth; 
you  have  almost  had  delirium  tremens ; you  cannot  be 
much  worse.  There  is  not  a man  breathing  worse 
than  you.  Is  there  ? Ah ! but  God,  in  order  to  hum- 
ble your  pride,  says  to  you,  “ Look  unto  me,  and  be  ye 
saved.”  There  is  another  who  has  lived  a life  of 
infamy  and  sin,  until  she  has  ruined  herself,  and  even 
Satan  seems  to  sweep  her  out  at  the  back  door;  but 
God  says,  “ Look  unto  me,  and  be  ye  saved,  all  tlie 
ends  of  the  earth.”  Methinks  I see  one  trembling 
here,  and  saying,  “ Ah,  1 have  not  been  one  of  these, 
sir,  but  1 have  been  something  worse ; for  I have  at- 
tended the  house  of  God,  and  I have  stifled  convictions, 
and  put  off  all  thoughts  of  Jesus,  and  now  I think  he 
will  never  have  mercy  on  me.”  You  are  one  of  them. 
“ Ends  of  the  earth ! ” So  long  as  I find  any  who  feel 
like  that,  I can  tell  them  that  they  are  “ the  ends  of  the 
earth.”  “But,”  says  another,  “ 1 am  so  peculiar;  if  ] 
did  not  feel  as  I do,  it  would  be  all  very  well ; but  ] 
feel  that  my  case  is  a peculiar  one.”  That  is  all  right; 
they  are  a peculiar  people.  You  will  do.  But  another 
one  says,  “ There  is  nobody  in  the  world  like  me;  I do 


SOVEREIGNTY  AND  SALVATION. 


21 


not  think  you  will  find  a being  under  the  sun  that  has 
so  many  calls,  and  put  them  all  away,  and  so  many 
sins  on  his  head.  Besides,  I have  guilt  that  I should 
not  like  to  confess  to  any  living  creature.”  One  of 
“ the  ends  of  the  earth  ” again ; therefore,  all  I have  to 
do  is  to  cry  out,  in  the  blaster’s  name,  “ Look 
unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth : 
for  I am  God,  and  there  is  none  else.”  But  thou  sayest, 
sin  will  not  let  thee  look.  I tell  thee,  sin  wih  be  re- 
moved the  moment  thou  dost  look.  ‘‘  But  I dare  not; 
he  will  condemn  me;  I fear  to  look^  He  will  con- 
demn thee  more  if  thou  dost  not  look.  Fear,  then, 
and  look ; but  do  not  let  thy  fearing  keep  thee  from 
looldng.  But  he  will  cast  me  outl^  Try  him.  “ But 
I cannot  see  himl^  I tell  you,  it  is  not  seeing,  but  look- 
ing. But  my  eyes  are  so  fixed  on  the  earthy  so  earthly ^ 
so  worldly P Ah ! but,  poor  soul,  he  giveth  power  to 
look  and  live.  He  saith,  Loolc  unto  me,  and  be  ye 
saved,  all  the  ends  of  the  earth.” 

Take  this,  dear  friends,  for  a new  year’s  text,  both 
ye  who  love  the  Lord,  and  ye  who  are  only  looldng  for 
the  first  time.  Cliristian ! in  all  thy  troubles  through 
this  year,  look  unto  God  and  be  saved.  In  all  thy 
trials  and  afflictions,  look  unto  Christ,  and  find  deliv- 
erance. In  all  thine  agony,  poor  soul,  in  all  thy  re- 
pentance for  thy  guilt,  look  unto  Christ,  and  find  par- 
don. This  year  remember  to  put  thine  eyes  heaven- 
ward, and  thine  heart  heavenward,  too.  Remember, 
this  day,  that  thou  bind  round  thyself  a golden  chain, 
and  put  one  link  of  it  in  the  staple  in  heaven.  Look 
unto  Christ;  fear  not  There  is  no  stumbling  when  a 
man  walks  with  his  eyes  up  to  Jesus.  He  that  looked 
at  the  stars  fell  into  the  ditch ; but  he  that  looks  at 


22 


SERMONS. 


Christ  walks  safely.  Keep  your  eyes  up  all  the  yea? 
long.  “ Look  unto  /itnij  and  be  ye  saved  ; ” and  remem- 
ber that‘‘Ae  is  God,  and  beside  Am  there  is  none  else.” 
And  thou,  poor  trembler,  what  sayest  thou?  Wilt 
thou  begin  the  year  by  looking  unto  him?  You  know 
how  sinful  you  are  this  morning;  you  know  how  filthy 
you  are ; and  yet  it  is  possible  that,  before  you  open 
your  pew  door,  and  get  into  the  aisle,  you  will  be  as 
justified  as  the  apostles  before  the  throne  of  God.  It 
is  possible  that,  ere  your  foot  treads  the  threshold  of 
your  door,  you  will  have  lost  the  burden  that  has  been  on 
your  back,  and  you  will  go  on  your  way,  singing,  “ I am 
forgiven,  I am  forgiven ; I am  a miracle  of  grace ; this 
day  is  my  spiritual  birthday.”  O,  that  it  might  be 
such  to  many  of  you,  that  at  last  I might  say,  “ Here 
am  I,  and  the  children  thou  hast  given  me.”  Hear 
this,  convinced  sinner ! “ Tl  is  poor  man  cried,  and 

the  Lord  delivered  him  out  of  his  distresses.”  O,  taste 
and  see  that  the  Lord  is  good!  Now  believe  on  him; 
now  cast  thy  guilty  soul  upon  his  righteousness ; now 
plunge  thy  black  soul  into  the  bath  of  his  blood ; now 
put  thy  naked  soul  at  the  door  of  the  wardrobe  of  his 
righteousness ; now  seat  thy  famished  soul  at  the  feast 
of  plenty.  Now  “ Look ! ” How  simple  does  it  seem ! 
And  yet  it  is  the  hardest  thing  in  the  wmrld  to  bring 
men  to.  They  never  will  do  it,  till  constraiuing  grace 
makes  them.  Yet  there  it  is,  “Look!”  Go  thou 
away  with  that  thought  “ Look  unto  me,  and  be  ye 
saved,  all  the  ends  of  the  ecHh:  for  I am  God,  and 
there  is  none  else.” 


SERMON  II 


THE  BIBLE. 


I have  written  to  him  the  great  things  of  my  law,  but  they  were  counted  as  a strange 
thing.’'  — Hosea  viii.  12.  , 

This  is  God’s  complaint  against  Ephraim.  It  is  no 
mean  proof  of  his  goodness,  that  he  stoops  to  rebuke 
his  erring  creatures;  it  is  a great  argument  of  his  gra- 
cious disposition,  that  he  bows  his  head  to  notice  terres- 
trial affairs.  He  might,  if  he  pleased,  wrap  himself 
with  night  as  with  a garment;  he  might  put  the  stars 
around  his  wrist  for  bracelets,  and  bind  the  suns  around 
his  brow  for  a coronet ; he  might  dwell  alone,  far,  far 
above  this  world,  up  in  the  seventh  heaven,  and  look 
down  with  calm  and  silent  indifference  upon  all  the  do- 
ings of  his  creatures ; he  might  do  as  the  heathens  sup- 
posed their  Jove  did,  sit  in  perpetual  silence,  sometimes 
nodding  his  awful  head  to  make  the  fates  move  as  he 
pleased,  but  never  taking  thought  of  the  little  things 
of  earth,  disposing  of  them  as  beneath  his  notice,  en- 
grossed within  his  own  being,  swallowed  up  within  liirn- 
self,  living  alone  and  retired;  and  I,  as  one  of  his 
creatures,  might  stand  by  night  upon  a mountain-top, 


24 


SERMONS. 


and  look  upon  the  silent  stars  and  say,  “Ye  are  the 
eyes  of  God,  but  ye  look  not  down  on  me ; your  light 
is  the  gift  of  his  omnipotence,  but  your  rays  are  not 
smiles  of  love  to  me.  God,  the  mighty  Creator,  has 
forgotten  me ; I am  a despicable  drop  in  the  ocean  ot 
creation,  a sear-leaf  in  the  forest  of  beings,  an  atom  in 
the  mountain  of  existence.  He  knows  me  not;  I am 
alone,  alone,  alone.’’  But  it  is  not  so,  beloved.  Our 
God  is  of  another  order.  He  notices  every  one  of  us; 
there  is  not  a sparrow  or  a worm  but  is  found  in  his 
decrees.  There  is  not  a person  upon  whom  his  eye  is 
not  fixed.  Our  most  secret  acts  are  known  to  him. 
Whatsoever  we  do,  or  bear,  or  suffer,  the  eye  of  God 
still  rests  upon  us,  and  we  are  beneath  his  smile  — for 
we  are  his  pe()ple  ; or  beneath  his  frown  — for  we  have 
erred  from  him. 

Oh!  how  ten-thousand-fold  merciful  is  God,  that, 
looking  down  upon  the  race  of  man,  he  does  not  smite 
it  out  of  existence.  We  see  from  our  text  that  God 
looks  upon  man  ; for  he  says  of  Ephraim,  “ I have 
wi'itten  to  him  the  great  things  of  my  law,  but  they 
were  counted  as  a strange  thing.”  But  see  how,  when 
he  observes  the  sin  of  man,  he  does  not  dash  him  away 
and  spurn  him  with  his  foot;  he  does  not  shake  him  by 
the  neck  over  the  gulf  of  hell,  until  his  brain  doth  reel 
and  then  di'op  him  forever ; but  rather,  he  comes  down 
from  heaven  to  plead  with  his  creatures ; he  argues  with 
them  ; he  puts  himself,  as  it  were,  upon  a level  with  the 
sinner — states  his  grievances  and  pleads  his  claim.  O 
Ephraim,  I have  written  unto  thee  the  great  things  of 
my  law,  but  they  have  been  unto  tliee  as  a strange 
thing ! I come  here  to-night  in  God’s  stead,  my  friends, 
lo  plead  with  you  as  God’s  ambassador,  to  charge  many 


TFIE  BIBLE. 


25 


of  you  with  a sin  ; to  lay  it  to  your  hearts  by  the  power 
of  the  Spirit,  so  that  you  may  be  convinced  of  sin,  of 
righteousness,  and  of  a judgment  to  come.  The  crime 
I charge  you  \\dth  is  the  sin  of  the  text.  God  has  writ- 
ten to  you  the  great  things  of  his  law,  but  they  have 
been  unto  you  as  a strange  thing.  It  is  concerning  this 
blessed  book,  the  Bible,  that  I mean  to  speak  to-night. 
Here  lies  rny  text  — this  Word  of  God.  Here  is  the 
theme  of  my  discourse,  a theme  which  demands  more 
eloquence  than  I possess ; a subject  upon  which  a thou- 
sand orators  might  speak  at  once ; a mighty,  vast,  and 
comprehensive  theme,  which  might  engross  all  elo- 
quence throughout  eternity,  and  still  it  would  remain 
unexhausted. 

Concerning  the  Bible,  I have  three  things  to  say  to- 
night, and  they  are  all  in  my  text.  First,  its  author, 
have  written;’’  secondly,  its  subjects  — the  great 
things  of  God’s  law;  and  thirdly,  its  common  treat- 
ment— it  has  been  accounted  by  most  men  a strange 
thing. 

I.  First,  then,  concerning  this  book:  Who  is  the  au- 
thor? The  text  says  that  it  is  God.  ‘‘/have  written  to 
him  the  great  things  of  my  law.”  Here  lies  my  Bible  — 
who  wrote  it  ? I open  it,  and  find  it  consists  of  a series 
of  tracts.  The  first  five  tracts  were  written  by  a man 
called  Moses ; I turn  on,  and  I find  others.  Sometimes 
I see  David  is  the  penman,  at  other  times  Solomon. 
Here  I read  Micah,  then  Amos,  then  Hosea.  As  I turn 
further  on,  to  the  more  luminous  pages  of  the  New  Tes- 
tament, I see  Matthew,  Mark,  Luke,  and  John,  Paul, 
Peter,  James,  and  others  ; but  when  I shut  up  the  book, 
I ask  myself,  who  is  the  author  of  it  ? Do  these  men 
jointly  claim  the  authorship  ? Are  they  the  compOs- 
3 


26 


SERMONS. 


itors  of  this  massive  volume  ? Do  they  between  them- 
selves divide  the  honor?  Our  holy  religion  answers, 
No ! This  volume  is  the  writing  of  the  living  God : 
each  letter  was  penned  with  an  Almighty  finger;  each 
word  in  it  dropped  from  the  everlasting  lips ; each  sen- 
tence was  dictated  by  the  Holy  Spirit.  Albeit,  that 
Moses  was  employed  to  wn*ite  his  histories  with  his  fiery 
pen,  God  guided  that  pen.  It  may  be  that  David 
touched  his  harp,  and  let  sweet  Psalms  of  melody  drop 
from  his  fingers ; but  God  moved  his  hands  over  the  liv- 
ing strings  of  his  golden  harp.  It  may  be  that  Solomon 
sang  canticles  of  love,  or  gave  forth  words  of  consum- 
mate wisdom,  but  God  directed  his  lips,  and  made  the 
preacher  eloquent.  If  I follow  the  thundering  Nahum, 
when  his  horses  plough  the  waters,  or  Habakkuk,  when 
he  sees  the  tents  of  Cushan  in  affliction ; if  I read 
Malachi,  when  the  earth  is  burning  like  an  oven ; if  I 
turn  to  the  smooth  page  of  John,  who  tells  of  love,  or 
the  rugged,  fiery  chapters  of  Peter,  who  speaks  of  fire 
devouring  God’s  enemies;  if  I tmai  to  Jude,  who 
launches  forth  anathemas  upon  the  foes  of  God,  every- 
where I find  God  speaking ; it  is  God’s  voice,  not  man’s; 
the  words  are  God’s  words,  the  words  of  the  Eternal, 
the  Invisible,  the  Almighty,  the  Jehovah  of  this  earth. 
This  Bible  is  God’s  Bible,  and  when  I see  it,  I seem  to 
hear  a voice  springing  up  from  it,  saying,  “I  am  the 
book  of  God;  man,  read  me.  I am  God’s  writing; 
open  my  leaf,  for  I was  penned  by  God ; read  it,  for  he 
is  my  author,  and  you  will  see  him  visible  and  manifest 
everywhere.”  “ I have  written  to  him  the  g^eat  things 
of  my  law.” 

How  do  you  know  that  God  wrote  the  book  ? That 
is  just  what  I shall  not  try  to  prove  to  you.  I could  if 


THE  BIBLE. 


27 


I pleased,  to  a demonstration,  for  there  are  arguments 
enough,  there  are  reasons  enough,  did  I care  to  occupy 
your  time  to-night  in  bringing  them  before  you ; but  I 
shall  do  no  such  thing.  I might  teU  you,  if  I pleased, 
that  the  grandeur  of  the  style  is  above  that  of  any  mor- 
tal writing,  and  that  aU  the  poets  who  have  ever  existed 
could  not,  with  all  their  works  united,  give  us  such  sub- 
lime poetry  and  such  mighty  language  as  is  to  be  found 
in  the  Scriptures.  I might  insist  upon  it,  that  the  sub- 
jects of  which  it  treats  are  beyond  the  human  intellect; 
that  man  could  never  have  invented  the  grand  doctrines 
of  a Trinity  in  the  Godhead ; man  could  not  have  told 
us  anything  of  the  creation  of  the  universe ; he  could 
never  have  been  the  author  of  the  majestic  idea  of 
Providence — that  all  things  are  ordered  according  to  the 
w^ill  of  one  great  Supreme  Being,  and  work  together 
for  good.  I might  enlarge  upon  its  honesty,  since  it 
tells  the  faults  of  its  writers ; its  unity,  since  it  never 
belies  itself;  its  master  simplicity,  that  he  who  runs 
may  read  it ; and  I might  mention  a hundred  more 
things,  which  would  all  prove,  to  a demonstration,  that 
the  book  is  of  God.  But  I come  not  here  to  prove  it 
I am  a Christian  minister,  and  you  are  Christians,  or 
profess  to  be  so ; and  there  is  never  any  necessity  for 
Christian  ministers  to  make  a point  of  bringing  forward 
Infidel  arguments  in  order  to  answer  them.  It  is  the 
greatest  folly  in  the  world.  Infidels,  poor  creatures,  do 
not  know  their  own  arguments  till  we  tell  them,  and 
then  they  glean  their  blunted  shafts  to  shoot  them  at 
the  shield  of  truth  again.  It  is  folly  to  bring  forward 
these  fii-ebrands  of  hell,  even  if  we  are  well  prepared  to 
quench  them.  Let  men  of  the  world  learn  error  of 
themselves ; do  not  let  us  be  propagators  of  their  false- 


28 


SERMONS. 


hoods.  True,  there  are  some  preachers  who  are  short  of 
stock,  and  want  them  to  fill  up;  but  God’s  own  chosen 
men  need  not  do  that ; they  are  taught  of  God,  and 
God  supplies  them  with  matter,  with  language,  with 
power.  There  may  be  some  one  here  to-night  who  has 
come  without  faith,  a man  of  reason,  a free-thinker. 
With  him  I have  no  argument  at  all.  I profess  not  to 
stand  here  as  a controversialist,  but  as  a preacher  of 
things  that  I know  and  feel.  But  I too  have  been  like 
him.  There  was  an  evil  hour  when  once  I shipped  the 
anchor  of  my  faith ; I cut  the  cable  of  my  belief ; I no 
longer  moored  myself  hard  by  the  coasts  of  Revelation; 
1 allowed  my  vessel  to  drift  before  the  wind  ; I said  to 
reason,  ‘‘Be  thou  my  captain;”  I said  to  my  own  brain, 
“ Be  thou  my  rudder;”  and  I started  on  my  mad  voyage. 
Thank  God,  it  is  all  over  now ; but  I will  tell  you  its 
brief  history.  It  was  one  hurried  sailing  over  the  tem- 
pestuous ocean  of  free  thought.  I went  on,  and  as  I 
went,  the  skies  began  to  darken  ; but  to  make  up  for 
that  deficiency,  the  waters  were  brilliant  with  corrusca- 
tions  of  brilliancy.  I saw  sparks  flying  upward  that 
pleased  me,  and  I thought,  “ If  this  be  free  thought,  it 
is  a happy  thing.”  IMy  thoughts  seemed  gems,  and  I 
scattered  stars  with  both  my  hands ; but  anon,  instead 
of  these  corruscations  of  glory,  I saw  grim  fiends,  fierce 
and  horrible,  start  up  from  the  waters,  and  as  I dashed 
on,  they  gnashed  their  teeth,  and  grinned  upon  me; 
they  seized  the  prov/  of  my  ship  and  dragged  me  on, 
while  I,  in  part,  gloried  at  the  rapidity  of  my  motion, 
but  yet  shuddered  at  the  terrific  rate  with  which  I 
passed  the  old  land-marks  of  my  faith.  As  I hurried 
forward,  with  an  awful  speed,  I began  to  doubt  my  very 
existence ; I doubted  if  there  were  a world,  I doubted 


THE  BIBLE. 


29 


if  there  were  such  a thihg  as  myself.  I went  to  the 
very  verge  of  the  dreary  realms  of  unbelief.  I went  to 
the  very  bottom  of  the  sea  of  Infidelity.  I doubted 
everything.  But  here  the  devil  foiled  himself : for  the 
very  extravagance  of  the  doubt,  proved  its  absurdity. 
Just  when  I saw  the  bottom  of  that  sea,  there  came  a 
voice  which  said,  “ And  can  this  doubt  be  true  ? ’’  At 
this  very  thought  I awoke.  I started  from  that  death- 
dream,  which,  God  knows,  might  have  damned  my  soul, 
and  ruined  this,  my  body,  if  I had  not  awoke.  When 
I arose,  faith  took  the  helm ; from  that  moment  I doubt- 
ed not.  Faith  steered  me  back;  faith  cried,  “Away, 
away ! I cast  my  anchor  on  Calvary ; I lifted  my  eye 
to  God ; and  here  I am,  “ alive,  and  out  of  hell.”  There- 
fore, I speak  what  I do  know.  I have  sailed  that  per- 
ilous voyage  ; I have  come  safe  to  land.  Ask  me  again 
to  be  an  Infidel ! No ; I have  tried  it ; it  was  sweet  at 
first,  but  bitter  afterwards.  Now,  lashed  to  God’s  gos- 
pel more  firmly  than  ever,  standing  as  on  a rock  of  ada- 
mant, I defy  the  arguments  of  heU  to  move  me ; for  “ I 
know  in  whom  I have  believed,  and  am  persuaded  that 
he  is  able  to  keep  that  which  I have  committed  unto 
him.”  But  I shall  neither  plead  nor  argue  this  night. 
You  profess  to  be  Christian  men,  or  else  you  would 
not  be  here.  Your  professions  may  be  lies;  what  you 
my  you  are,  may  be  the  very  contrary  to  what  you 
really  are;  but  still  I suppose  you  ail  admit  that  this  is 
the  Word  of  God.  A thought  or  two  then  upon  it. 
“ I have  written  to  him  the  great  things  of  my  law.” 

First,  my  friends,  stand  over  this  volume,  and  admire 
its  authority.  This  is  no  common  book.  It  is  not  the 
sayings  of  the  sages  of  Greece ; here  are  not  the  utter- 
ances of  philosophers  of  past  ages.  If  these  wor  s 
8* 


8EHMONS. 


yo 

were  wi'itten  by  man,  we  might  reject  them ; but  O 
let  me  think  the  solemn  thought,  that  this  book  is 
God’s  handwriting — that  these  words  are  God’s!  Let 
me  look  at  its  date ; it  is  dated  from  the  hills  of 
heaven.  Let  me  look  at  its  letters;  they  flash  glory  on 
my  eye.  Let  me  read  the  chapters ; they  are  big  with 
meaning  and  mysteries  unknown.  Let  me  turn  over 
the  prophecies ; they  are  pregnant  with  unthought-of 
wonders.  Oh,  book  of  books!  And  wast  thou  writ- 
ten by  my  God?  Then  will  I bow  before  thee..  Thou 
book  of  vast  authority ! thou  art  a proclamation  from 
the  Emperor  of  Heaven ; far  be  it  from  me  to  exercise 
my  reason  in  contradicting  thee.  Reason,  thy  place  is 
to  stand  and  find  out  what  this  volume  means,  not  to 
tell  what  this  book  ought  to  say.  Come  thou,  my  rea- 
son, my  intellect,  sit  thou  down  and  listen,  for  these 
words  are  the  words  of  God.  I do  not  know  how  to 
enlarge  on  this  thought.  Oh ! if  you  could  ever  re- 
member that  this  Bible  was  actually  and  really  written 
by  God.  Oh!  if  ye  had  been  let  into  the  secret  cham- 
bers of  heaven,  if  ye  had  beheld  God  grasping  his  pen 
and  writing  down  these  letters  — then  surely  ye  umuld 
respect  them;  but  they  are  just  as  much  God’s  hand- 
WTiting  as  if  you  had  seen  God  wTite  them.  This 
Bible  is  a book  of  authority ; it  is  an  authorized  book, 
for  God  has  written  it.  Oh ! tremble,  tremble,  lest  any 
of  you  despise  it;  mark  its  authority,  for  it  is  the  Word 
of  God. 

Then,  since  God  wrote  it,  mark  its  truthfulness.  If 
I had  written  it,  there  would  be  worms  of  critics  who 
would  at  once  swarm  on  it,  and  would  cover  it  with 
their  evil  spawn ; had  I written  it,  there  would  be  men 
who  would  pull  it  to  pieces  nt  once,  and  perhaps  quite 


I THE  BIBLE.  ^ 

light  too.  But  this  is  the  Word  of  God;  come,  search, 
ye  critics,  and  find  a flaw;  examine  it,  from  its  Genesis 
to  its  Revelation,  and  find  an  error.  This  is  a vein  of 
pure  gold,  unalloyed  by  quartz,  or  any  earthly  sub- 
stance. This  is  a star  without  a speck ; a sun  without 
a blot ; a light  without  darkness ; a moon  without  its 
paleness;  a glory  without  a dimness.  O Bible!  it 
cannot  be  said  of  any  other  book,  that  it  is  perfect  and 
pure ; but  of  thee  we  can  declare  all  wisdom  is  gath- 
ered up  in  thee,  without  a particle  of  folly.  This  is 
the  judge  that  ends  the  strife,  where  wit  and  reason 
fail.  This  is  the  book  untainted  by  any  error;  but  is 
pure,  unalloyed,  perfect  truth.  Why?  Because  God 
WTote  it.  Ah!  charge  God  with  error  if  ye  please;  tell 
him  that  his  book  is  not  what  it  ought  to  be.  I have 
heard  men,  with  prudish  and  mock-modesty,  who 
would  like  to  alter  the  Bible;  and  (I  almost  blush  to 
say  it)  I have  heard  ministers  alter  God’s  Bible,  be- 
cause they  were  afraid  of  it.  Have  you  never  heard  a 
man  say,  “ He  that  believeth  and  is  baptized,  shall  be 
saved;  but  he  that  believeth  not”  — what  does  the 
Bible  say?  — Shall  be  damnedP  But  that  does  not 
happen  to  be  polite  enough,  so  they  say,  “ Shall  be  con- 
demnedP  Gentlemen,  pull  the  velvet  out  of  your 
mouths;  speak  God’s  word;  we  want  none  of  your 
alterations.  I have  heard  men  in  prayer,  instead  of 
saying,  Make  your  calling  and  election  sure,”  say 
‘‘  Make  your  calling  and  salvation  sure.”  Pity  they 
were  not  born  when  God  lived,  far  — far  back,  that 
they  might  have  taught  God  how  to  write.  Oh,  im- 
pudence beyond  all  bounds ! Oh,  full-blown  self-con- 
ceit! To  attempt  to  dictate  to  the  All-wise  — to  teach 
the  Omniscient,  and  instruct  the  Eternal.  Strange 


SERMONS. 


that  there  should  be  men  so  vile  as  to  use  the  penknift 
of  Jehoiakim,  to  cut  out  passages  of  the  word,  be- 
cause they  are  unpalatable.  O ye  who  dislike  certain 
portions  of  Holy  Writ,  rest  assured  that  your  taste  is 
corrupt,  and  that  God  will  not  stay  for  your  little  opin- 
ion. Your  dislike  is  the  very  reason  why  God  wrote 
it,  because  you  ought  not  to  be  suited ; you  have  no 
right  to  be  pleased.  God  wrote  what  you  do  not  like ; 
he  wrote  the  truth.  Oh!  let  us  bend  in  reverence 
before  it,  for  God  inspired  it.  It  is  pure  truth.  Here 
from  this  fountain  gushes  aqua  vitce  — the  water  of 
life,  without  a single  particle  of  earth ; here  from  this 
sun  there  cometh  forth  rays  of  radiance,  without  tho 
mixture  of  darkness.  Blessed  Bible ! thou  art  all  truth. 

Yet  once  more,  before  we  leave  tliis  point,  let  us 
stop  and  consider  the  merciful  nature  of  God^  in  hav- 
ing written  us  a Bible  at  all.  Ah,  he  might  have  left 
us  without  it,  to  grope  our  dark  way,  as  blind  men 
seek  the  wall ; he  might  have  suffered  us  to  wander  on 
with  the  star  of  reason  as  our  only  guide.  1 recollect 
a story  of  Mr.  Hume,  who  so  constantly  affirmed  that  the 
light  of  reason  is  abundantly  sufficient.  Being  at  a 
good  minister’s  house  one  evening,  he  had  been  dis- 
cussing the  question,  and  declaring  his  firm  belief  in 
the  sufficiency  of  the  light  of  nature.  On  leaving,  the 
minister  offered  to  hold  him  a candle  to  light  him  down 
the  steps.  He  said,  No;  the  light  of  nature  would  be 
enough ; the  moon  would  do,”  It  so  happened  that  the 
moon  was  covered  with  a cloud,  and  he  fell  down  the 
steps.  ‘‘  Ah ! ” said  the  minister,  you  had  better  have 
had  a little  light  from  above,  after  all,  Mr.  Hume.”  So, 
supposing  the  light  of  natm*e  to  be  sufficient,  we  had  bet- 
ter have  a little  light  from  above  too,  and  then  we  shall 


TIIR  BIBLE, 


33 


be  sure  to  be  right  Better  have  two  lights  than  only 
one.  The  light  of  c?>%^iion  is  a bright  light.  God 
may  be  seen  in  the  stars ; his  name  is  written  in  gilt 
letters  on  the  brow  of  night ; you  may  discover  his 
glory  in  the  ocean  waves,  yea,  in  the  trees  of  the  field ; 
but  it  is  better  to  read  it  in  two  books  than  in  one. 
You  will  find  it  here  more  clearly  revealed ; for  he  has 
written  this  book  himself,  and  he  has  given  you  the 
key  to  understand  it,  if  you  have  the  Holy  Spirit.  Ah, 
bel®ved,  let  us  thank  God  for  this  Bible ; let  us  love 
it ; let  us  count  it  more  precious  than  much  fine  gold. 

But  let  me  say  one  thing,  before  I pass  on  to  the 
second  point.  If  this  be  the  Word  of  God,  what  will 
become  of  some  of  you  who  have  not  read  it  for  the 
last  month  ? ‘‘  Month,  sir ! I have  not  read  it  for  this 

year.”  Ay,  there  are  some  of  you  who  have  not  read 
it  at  all.  Most  people  treat  the  Bible  very  politely. 
They  have  a small  pocket  volume,  neatly  bound ; they 
put  a white  pock  ??t-handlverchief  round  it  and  carry  it 
to  their  places  of  worship ; when  they  get  home,  they 
lay  it  up  in  a drawer  till  next  Sunday  morning;  then  it 
comes  out  again  for  a little  bit  of  a treat,  and  goes  to 
chapel;  that  is  all  the  poor  Bible  gets  in  the  way  of 
an  airing.  That  is  your  style  of  entertaining  this 
heavenly  messenger.  There  is  dust  enough  on  some 
of  your  Bibles  to  write  damnation  ” with  your 
fingers.  There  are  some  of  you  who  have  not  turned 
over  your  Bibles  for  a long,  long,  long  while,  and  what 
think  you  ? I tell  you  blunt  words,  but  true  words. 
What  will  God  say  at  last  ? When  you  shall  come 
before  him,  he  shall  say,  Did  you  read  my  Bible  ? ” 
“ “ I \\Tote  you  a letter  of  mercy ; did  you  read  it  ? ” 

« u jj^ebcl ! I have  sent  thee  a letter  inviting  thee  to 


SERMONS. 


u 

me;  didst  thou  ever  read  it ? ’’  Lord^  I never  brokt 
the  seal;  I kept  it  shut  up^  “ Wretch ! ” says  God,  “ then, 
thou  deservest  hell,  if  I sent  thee  a loving  epistle,  and 
thou  wouldst  not  even  break  the  seal ; what  shall  I do 
unto  thee  ? ’’  Oh,  let  it  not  be  so  with  you.  Be  Bible- 
readers ; be  Bible-searchers. 

II.  Our  second  point  is:  The  subjects  on  which  the 
Bible  treats.  The  words  of  the  text  are  these  : “ I 
have  written  to  him  the  great  things  of  my  law.”  The 
Bible  treats  of  great  things,  and  of  great  things  only. 
There  is  nothing  in  tliis  Bible  which  is  unimportant. 
Every  verse  in  it  has  a solemn  meaning ; and  if  we 
have  not  found  it  out  yet,  we  hope  yet  to  do  it.  You 
have  seen  mummies,  wrapped  round  and  round  with 
folds  of  linen.  Well,  God’s  Bible  is  like  that;  it  is  a 
vast  roll  of  white  linen,  woven  in  the  loom  of  timth ; so 
you  win  have  to  continue  unwinding  it,  roU  after  roll, 
before  you  get  the  real  meaning  of  it  from  the  very 
depth ; and,  when  you  have  found,  as  you  think,  a 
part  of  the  meaning,  you  will  still  need  to  keep  on 
unwinding,  unwinding,  and  all  eternity  you  will  be 
unwinding  the  words  of  this  wondrous  volume.  Yet 
there  is  nothing  in  the  Bible  but  great  things.  Let 
Tire  divide,  so  as  to  be  more  brief.  First,  aU  things 
in  this  Bible  are  great;  but,  secondly,  some  things 
are  the  greatest  of  all. 

All  things  in  the  Bible  are  great.  Some  people  think 
it  does  not  matter  what  doctrines  you  believe  ; that  it 
is  immaterial  what  chuTch  you  attend ; that  all  denomi- 
nations are  alike.  Well,  I dislike  Mrs.  Bigotry  above 
almost  all  people  in  the  world,  and  I never  give  her 
any  compliment  or  praise  ; but  there  is  another  woman 
I hate  equally  as  much,  and  that  is  Mrs.  Latitudinari- 


THE  BIBLE. 


35 


anlsm  — a well-known  character,  who  has  made  the  dis- 
covery that  all  of  us  are  alike.  Now,  I believe  that  a 
man  may  be  saved  in  any  church.  Some  have  been 
saved  in  the  Church  of  Rome  — a few  blessed  men 
whose  names  I could  mention  here.  I know,  blessed 
be  God,  that  multitudes  are  saved  in  the  Church  oi 
England : she  has  a host  of  pious,  praying  men  in  he^ 
midst.  I think  that  all  sections  of  Protestant  Christians 
have  a remnant  according  to  the  election  of  grace ; and 
they  had  need  to  have,  some  of  them,  a little  salt,  for 
otherwise  they  would  go  to  corruption.  But  when  1 
say  that,  do  you  imagine  that  I think  them  all  on  a 
level  ? Are  they  all  alike  truthful  ? One  sect  says 
infant  baptism  is  right ; another  says  it  is  wrong ; yet 
you  say  they  are  both  right.  I cannot  see  that.  One 
teaches  we  are  saved  by  free  grace ; another  says  that 
we  are  not,  but  are  saved  by  free  will ; and  yet  you  be- 
lieve they  are  both  right.  I do  not  understand  that. 
One  says  that  God  loves  his  people,  and  never  leaves 
off  loving  them ; another  says  that  he  did  not  love  his 
people  before  they  loved  him  — that  he  often  loves  them, 
and  then  ceases  to  love  them,  and  turns  them  away. 
They  may  be  both  right  in  the  main ; but  can  they  both 
be  right  when  one  says  ‘‘  Yes,”  and  the  other  says  “ No?” 
I must  have  a pair  of  spectacles,  to  enable  me  to  look 
backwards  and  forwards  at  the  same  time,  before  I can 
see  that.  It  cannot  be,  sirs,  that  they  are  both  right. 
But  some  say  they  differ  upon  non-essentials.  This 
text  says,  “ I have  written  to  him  the  g-reat  things  of 
my  law.”  There  is  nothing  in  God’s  Bible  which  is 
not  great.  Did  ever  any  of  you  sit  down  to  see  which 
was  the  purest  religion?  “Oh,”  say  you,  “we  never 
took  the  trouble.  We  went  just  where  our  father  and 


SERMONS. 


36 

mother  wont.”  Ah  ! that  is  a profound  reason  indeed. 
You  went  where  your  father  and  mother  did.  I thought 
you  were  sensible  people ; I did  n’t  think  you  went 
where  other  people  pulled  you,  but  went  of  your  own 
selves.  I love  my  parents  above  all  that  breathe,  and 
the  very  thought  that  they  believed  a thing  to  be  true, 
helps  me  to  think  it  is  correct;  but  I have  not  followed 
them;  I belong  to  a different  denomination,  and  I thank 
God  I do.  I can  receive  them  as  Christian  brethren 
and  sisters ; but  I never  thought  that,  because  they 
happened  to  be  one  thing,  I was  to  be  the  same.  No 
such  thing.  God  gave  me  brains,  and  I will  use  them ; 
and  if  you  have  any  intellect,  use  it  too.  Never  say  it 
does  n’t  matter.  Whatever  God  has  put  here  is  of  emi- 
nent importance:  he  would  not  have  written  a thing 
that  was  indifferent.  Whatever  is  here  is  of  some 
value ; therefore,  search  all  questions,  try  all  by  the 
Word  of  God.  I am  not  afraid  to  have  what  I preach 
tried  by  this  book.  Only  give  me  a fair  field  and  no 
favor,  and  this  book;  if  1 say  anything  contrary  to  it, 
I will  withdraw  it  the  next  Sabbath-day.  By  this  1 
stand,  by  this  I fall.  Search  and  see;  but  don’t  say, 
‘‘  it  does  not  matter.”  If  God  says  a thing,  it  always 
must  be  of  importance. 

But,  while  all  things  in  God’s  word  are  important, 
all  are  not  equally  iviportanL  There  are  certain  funda- 
mental and  vital  truths  which  must  be  believed,  or 
otherwise  no  man  would  be  saved.  If  you  want  to 
know  what  you  must  believe,  if  ye  would  be  saved, 
you  will  find  the  great  things  of  God’s  law  between 
these  two  covers ; they  are  all  contained  here.  As  a 
sort  of  digest  or  summary  of  the  great  things  of  law,  I 
remember  an  old  friend  of  mine  once  saying,  “ Ah!  you 


THE  BIBLE. 


37 


preach  the  three  R’s,  and  God  will  always  bless  you.” 
I said,  ‘‘  What  are  the  three  R’s  ? ” and  he  answered, 
Ruin,  redemption,  and  regeneration.”  They  contain 
the  sum  and  substance  of  divinity.  R.  for  ruin.  We 
were  all  ruined  in  the  fall ; we  were  all  lost  when  Adam 
sinned,  and  we  are  all  ruined  by  our  own  transgres- 
sions ; we  are  all  ruined  by  our  own  evil  hearts,  and 
our  own  wicked  wills ; and  we  all  shall  be  ruined,  un- 
less grace  saves  us.  Then  there  is  a second  R.  for 
redemption.  We  are  ransomed  by  the  blood  of  Christ, 
a lamb  without  blemish  and  without  spot ; we  are  res- 
cued by  his  power;  we  are  ransomed  by  his  merits; 
we  are  redeemed  by  his  strength.  Then  there  is  R. 
for  regeneration.  If  we  would  be  pardoned,  we  must 
also  be  regenerated ; for  no  man  can  partake  of  re- 
demption unless  he  is  regenerate.  Let  him  be  as 
good  as  he  pleases ; let  him  serve  God,  as  he  imagines, 
as  much  as  he  lilies ; unless  he  is  regenerate,  and  has  a 
new  heart,  a new  birth,  he  will  still  be  in  the  first  R. 
that  is  ruin.  These  things  contain  an  epitome  of  the 
gospel.  I believe  there  is  a better  epitome  in  the  five 
points  of  Galvanism:  — Election  according  to  the  fore 
knowledge  of  God;  the  natural  depravity  and  sinfulness 
of  man;  particular  redemption  by  the  blood  of  Christ; 
effectual  calling  by  the  power  of  the  Spirit ; and  ulti- 
mate perseverance  by  the  efforts  of  God’s  might.  I think 
all  those  need  to  be  believed,  in  order  to  salvation ; but  I 
should  not  lil^e  to  write  a creed  like  the  Athanasian, 
beginning  with  “ Whosoever  shall  be  saved,  before  all 
things  it  is  necessary  that  he  should  hold  the  Catholic 
faith,  which  faith  is  this,” — when  I got  so  far,  I should 
stop,  because  I should  not  know  what  to  write.  I hold 
the  catholic  faith  of  the  Bible,  the  whole  Bible,  and 
4 


38 


SERMONS. 


nothing  but  the  Bible.  It  is  not  for  me  to  draw  up 
creeds ; but  I ask  you  to  search  the  Scriptures,  for  this 
is  the  word  of  life. 

God  says,  I have  written  to  him  the  great  things 
of  my  law.”  Do  you  doubt  their  greatness  ? Do  ye 
think  they  are  not  worth  your  attention?  Reflect  a 
moment,  man.  Where  art  thou  standing  now  ? 

“ Lo,  on  a narrow  neck  of  land, 

’Twixt  two  unbounded  seas  I stand  ; 

An  inch  of  time,  a moment’s  space. 

May  lodge  me  in  yon  heavenly  place. 

Or  shut  me  up  in  hell.” 

I recollect  standing  on  a seashore  once,  upon  a narrow 
neck  of  land,  thoughtless  that  the  tide  might  come  up. 
The  tide  kept  continually  washing  up  on  either  side, 
and,  wapped  in  thoughts,  I still  stood  there,  until  at 
last  there  was  the  greatest  difficulty  in  getting  on  shore. 
You  and  I stand  each  day  on  a narrow  neck,  and  there 
is  one  wave  coming  up  there ; see,  how  near  it  is  to 
your  foot ; and  lo!  another  follows  at  every  tick  of  the 
clock ; our  hearts,  like  muffled  di'ums,  are  beating 
funeral  marches  to  the  tomb.”  We  are  always  tending 
downwards  to  the  grave  each  moment  that  we  live 
This  book  tells  me  that  if  I am  converted,  when  I die, 
there  is  a heaven  of  joy  and  love  to  receive  me;  it  tells 
me  that  angels’  pinions  shall  be  stretched,  and  I,  borne 
by  strong  cherubic  wings,  shall  out-soar  the  lightning, 
and  mount  beyond  the  stars,  up  to  the  throne  of  God, 
to  dwell  forever. 

“ Far  from  a world  of  grief  and  sin 
With  God  eternally  shut  in.” 

Oh ! it  makes  the  hot  tear  start  from  my  eye,  it  makes 


THE  BIBLE. 


39 


my  heart  too  big  for  this  my  body,  and  my  brain  whirls 
at  the  thought  of 


“Jerusalem,  my  happy  home. 

Name  ever  dear  to  me.” 

Oh ! that  sweet  scene  beyond  the  clouds ; sweet  fields 
arrayed  in  living  green,  and  rivers  of  delight.  Are  not 
these  great  things  ? But  then,  poor  unregenerate  soul, 
the  Bible  says,  if  thou  art  lost,  thou  art  lost  forever ; it 
tells  thee  that  if  thou  diest  without  Christ,  without  God, 
there  is  no  hope  for  thee;  that  there  is  no  place  without  a 
gleam  of  hope,  where  thou  shalt  read,  in  burning  letters, 
‘‘  Ye  knew  your  duty,  but  ye  did  it  not;”  it  tells  you,  that 
ye  shall  be  driven  from  his  presence  with  a ‘^depart,  ye 
cursed.”  Are  not  these  great  things?  Yes,  sirs,  as 
heaven  is  desirable,  as  hell  is  terrible,  as  time  is  short, 
as  eternity  is  infinite,  as  the  soul  is  precious,  as  pain  is 
to  be  shunned,  as  heaven  is  to  be  sought,  as  God  is 
eternal,  and  as  his  words  are  sure,  these  are  gi’eat 
things,  things  ye  ought  to  listen  to. 

III.  Our  last  point  is:  The  treatvient  ivhich  the  poor 
Bible  receives  in  this  world ; it  is  accounted  a strange 
thing.  What  does  that  mean— -the  Bible  accounted  a 
strange  thing  ? In  the  first  place,  it  means  that  it  is 
very  strange  to  some  people,  because  they  never  read  it, 
I remember  reading,  on  one  occasion,  the  sacred  story 
of  David  and  Goliath,  and  there  was  a person  present, 
positively  grown  up  to  years  of  maturity,  who  said  to 
me,  Dear  me ! what  an  interestmg  story ; what  book 
is  that  in  ? ” And  I recollect  a person  once  coming  to 
me  in  private ; I spoke  to  her  about  her  soul,  she  told 
me  how  deeply  she  felt,  how  she  had  a desire  to  serve 
God,  but  she  found  another  law  in  her  members.  I 


40 


SERMONS. 


turned  to  a passage  in  Romans,  and  read  to  her,  ‘‘  The 
good  that  I would  I do  not ; and  the  evil  which  I would 
not  that  1 do ! ” She  said,  “ Is  that  in  the  Bible  ? I did 
not  know  it.’’  I did  not  blame  her,  because  she  had  no 
mterest  in  the  Bible  till  then ; but  I did  wonder  that 
there  could  be  found  persons  who  knew  nothing  about 
such  a passage.  Ah ! you  know  more  about  your  ledg- 
ers than  your  Bible ; you  know  more  about  your  day- 
books than  what  God  has  written ; many  of  you  will 
read  a novel  from  beginning  to  end,  and  what  have  you 
got?  A mouthful  of  froth  when  you  have  done.  But 
you  cannot  read  the  Bible  ; that  solid,  lasting,  substan- 
tial, and  satisfying  food  goes  uneaten,  locked  up  in  the 
cupboard  of  neglect ; while  anything  that  man  writes, 
a catch  of  the  day,  is  greedily  devoured.  “ I have  writ- 
ten to  him  the  great  things  of  my  law,  but  they  were 
counted  as  a strange  thing.”  Ye  have  never  read  it. 
I bring  the  broad  charge  against  you.  Perhaps,  ye  say, 
I ought  not  to  charge  you  with  any  such  thing.  I al- 
ways think  it  better  to  have  a worse  opinion  of  you 
than  too  good  an  one.  I charge  you  with  this : you  do 
not  read  your  Bibles.  Some  of  you  never  have  read  it 
through.  I know  I speak  what  your  heart  must  say  is 
nonest  truth.  You  are  not  Bible  readers.  You  say 
you  have  the  Bible  in  your  houses ; do  I think  you  are 
such  heathens  as  not  to  have  a Bible  ? But  when  did 
you  read  it  last  ? How  do  you  know  that  your  specta- 
cles, which  you  have  lost,  have  not  been  there  for  the 
Last  three  years  ? Many  people  have  not  turned  over 
its  pages  for  a long  time,  and  God  might  say  unto  them, 
“ I have  written  unto  you  the  great  things  of  my  law, 
but  they  have  been  accounted  unto  you  a strange 
thing.” 


THE  BIBLE. 


41 


Others  there  be  who  read  the  Bible;  but  when  they 
read  it,  they  say  it  is  so  horrihly  dry.  That  young  man 
over  there  says  it  is  a “bore that  is  the  word  he  ses. 
He  says,  “ My  mother  says  to  me,  when  you  go  up  to 
town,  read  a chapter  every  day.  Well,  I thought  I 
would  please  her,  and  I said  I would.  I am  sure  I wish 
I had  not.  I did  not  read  a chapter  yesterday,  or  the 
day  before.  We  were  so  busy,  I could  not  help  it.’’ 
You  do  not  love  the  Bible, do  you ? “No,  there  is  no- 
thing in  it  which  is  interesting.”  Ah,  I thought  so.  But 
a little  while  ago  I could  not  see  anything  in  it.  Do 
you  know  why  ? Blind  men  cannot  see,  can  they  ? 
But  when  the  Spirit  touches  the  scales  of  the  eyes,  they 
fall  off ; and  when  he  puts  eye-salve  on,  then  the  Bible 
becomes  precious.  I remember  a minister  who  went 
to  see  an  old  lady,  and  he  thought  he  would  give  her 
some  precious  promises  out  of  the  word  of  God.  Turn 
ing  to  one,  he  saw  written  in  the  margin  “P.,”  and  he 
asked,  “ What  does  this  mean  ?”  “ That  means  precious, 
sir.”  Further  down,  he  saw  “ T.  and  and  he  asked 
what  the  letters  meant.  “ That,”  she  said,  “means  tided 
and  proved,  for  I have  tried  and  proved  it.”  If  you 
have  tried  God’s  word  and  proved  it  — if  it  is  precious 
to  your  soul,  then  you  are  Christains ; but  those  per- 
sons who  despise  the  Bible,  have  “ neither  part  nor  lot 
in  the  matter.”  If  it  is  dry  to  you,  you  will  be  dry  at 
last  in  hell.  If  you  do  not  esteem  it  as  better  than 
your  necessary  food,  there  is  no  hope  for  you ; for  you 
lack  the  greatest  evidence  of  your  Christianity. 

Alas ! alas ! the  worst  case  is  to  come.  There  are 
some  people  who  hate  the  Bible^  as  well  as  despise  it. 
Is  there  such  an  one  stepped  in  here  ? Some  of  you 
said,  “ Let  us  go  and  hear  what  the  young  preacher  has 
4* 


42 


SERMONS. 


to  say  to  US.”  This  is  what  he  has  to  say  to  you:  “ Be- 
hold, ye  despisers,  and  wonder  and  perish.”  This  is 
what  he  hath  to  say  to  you:  ‘‘The  wicked  shall  be 
turned  into  hell,  and  all  that  forget  God.”  And  this, 
again  he  has  to  say  to  you : “ Behold,  there  shall  come 
in  the  last  days,  mockers,  like  yourselves,  walking  after 
your  own  lusts.”  But  more : he  tells  you  to-night  that 
if  you  are  saved,  you  must  find  salvation  here.  There- 
fore, despise  not  the  Bible ; but  search  it,  read  it,  and 
come  unto  it.  Rest  thee  well  assured,  O scorner,  that 
thy  laughs  cannot  alter  truth,  thy  jests  cannot  avert 
tbine  inevitable  doom.  Though  in  thy  hardihood  thou 
shouldst  make  a league  with  death,  and  sign  a covenant 
with  hell  — yet  swift  justice  shall  overtake  thee,  and 
strong  vengeance  stril^e  thee  low.  In  vain  dost  thou  jeer 
and  mock,  for  eternal  verities  are  mightier  than  thy 
sophistries,  nor  can  thy  smart  sayings  alter  the  divine 
truth  of  a single  word  of  this  volume  of  Revelation. 
Oh ! why  dost  thou  quarrel  with  thy  best  friend,  and 
ill-treat  thy  only  refuge  ? There  yet  remains  hope,  even 
for  the  scorner.  Hope  in  a Saviour’s  veins.  Hope  in  the 
Father’s  mercy.  Hope  in  the  Holy  Spirit’s  omnipotent 
agency. 

I have  done  when  I have  said  one  word.  My  friend, 
the  philosopher,  says  it  may  be  very  well  for  me  to 
urge  people  to  read  the  Bible;  but  he  thinks  there 
are  a great  many  sciences  far  more  interesting  and 
useful  than  theology.  Extremely  obliged  to  you  for 
your  opinion^  sir.  What  science  do  you  mean  ? The 
science  of  dissecting  beetles  and  arranging  butter- 
flies ? “No,”  you  say,  “certainly  not.”  The  science, 

then,  of  arranging  stones,  and  telling  us  of  the  strata 
of  the  earth  ? “ No,  not  exactly  that”  Which  science, 


THE  BIBLE. 


43 


then  ? Oh,  all  sciences,’’  say  you,  “ are  better  than  the 
science  of  the  Bible.”  Ah ! sir,  that  is  your  opinion ; 
and  it  is  because  you  are  far  from  God,  that  you  say 
so.  But  the  science  of  Jesus  Christ  is  the  most  excel- 
lent of  sciences.  Let  no  one  turn  away  from  the  Bible 
because  it  is  not  a book  of  learning  and  wisdom.  It  is. 
Would  ye  know  astronomy?  It  is  here:  it  tells  you 
of  the  Sun  of  Righteousness  and  the  Star  of  Bethle- 
hem. Would  you  know  botany?  It  is  here:  it  tells 
you  of  the  plant  of  renown  — the  Lily  of  the  Valley, 
and  the  Rose  of  Sharon.  Would  you  know  geology 
and  mineralogy  ? You  shall  learn  it  here:  for  you  may 
read  of  the  Rock  of  Ages,  and  the  White  Stone  with 
the  name  engraven  thereon,  which  no  man  knoweth 
saving  he  that  receive th  it.  Would  ye  study  history? 
Here  is  the  most  ancient  of  all  the  records  of  the  Iiis- 
tory  of  the  human  race.  Whate’er  your  science  is, 
come  and  bend  o’er  this  book ; your  science  is  here. 
Come  and  drink  out  of  this  fair  fount  of  knowledge 
and  wisdom,  and  ye  shall  find  yourselves  made  wise 
unto  salvation.  Wise  and  foolish,  babes  and  men, 
gray-headed  sires,  youths  and  maidens  — I speak  to 
you,  I plead  with  you,  I beg  of  you  respect  your 
Bibles,  and  search  them  out,  for  in  them  ye  think  ye 
have  eternal  life,  and  these  are  they  which  testify  of 
Christ. 

I have  done.  Let  us  go  home  and  practice  what  we 
have  heard.  I have  heard  of  a woman,  who,  when  she 
was  asked  what  she  remembered  of  the  minister’s  ser- 
mon, said,  “ I don’t  recollect  anything  of  it.  It  was 
about  short  weights  and  bad  measures,  and  I did  n’t 
recollect  anything  but  to  go  home  and  huxn  the  bushel.” 
So,  if  you  will  remember  to  go  home  and  burn  the  bushel, 


44 


SERMONS. 


if  you  will  recollect  to  go  home  and  read  your  Bibles, 
I shall  have  said  enough.  And  may  God,  in  his  infinite 
mercy,  when  you  read  your  Bibles,  pour  into  your  soul 
the  illuminating  rays  of  the  Sun  of  Righteousness,  by 
the  agency  of  the  ever-adorable  Spirit ; then  you  will 
read  to  your  profit  and  to  your  souPs  salvation. 

We  may  say  of  The  Bible  : 

“ God’s  cabinet  of  revealed  counsel ’t  is  ! 

'Where  weal  and  woe,  are  ordered  so 

That  every  man  may  know  which  shall  be  his ; 

Unless  his  own  mistake,  false  application  make. 

It  is  the  index  to  eternity. 

He  cannot  miss  of  endless  bliss. 

That  takes  this  chart  to  steer  by,. 

Nor  can  he  be  mistook,  that  speaketh  by  this  book. 

It  is  the  book  of  God.  What  if  I should 
Say,  God  of  books,  let  him  that  looks 
Angry  at  that  expression,  as  too  bold. 

His  thoughts  in  silence  smother,  till  he  find  such  another.** 


SERMON  III 


THE  PERSONALITY  OE  THE  HOLY  GHOST. 


“ And  I will  pray  the  Father,  and  he  shall  give  you  another  Comforter,  that  he  may 
abi#e  with  you  forever  ; even  the  Spirit  of  truth  ; whom  the  world  cannot  receive,  be- 
cause it  seeth  him  not,  neither  knoweth  him  j but  ye  know  him  j for  he  dwelleth  with 
you,  and  shall  be  in  you.”  — John  xiv.  16, 17. 

You  will  be  surprised  to  hear  me  announce  that  I do 
not  intend  this  morning  to  say  anything  about  the 
Holy  Spirit  as  the  Comforter.  I propose  to  reserve 
that  for  another  discourse.*  In  this  discourse  I shall 
endeavor  to  explain  and  enforce  certain  other  doctrines, 
which  I believe  are  plainly  taught  in  this  text,  and 
which  I hope  God  the  Holy  Ghost  may  make  profita- 
ble to  our  souls.  Old  John  Newton  once  said,  that 
there  w^ere  some  books  which  he  could  not  read  — they 
w^ere  good  and  sound  enough ; but,  said  he,  ‘‘  they  are 
books  of  halfpence;  you  have  to  take  so  much  in 
quantity  before  you  have  any  value ; there  are  other 
books  of  silver  and  others  of  gold,  but  I have  on^ 
book  that  is  a book  of  bank-notes ; and  every  leaf  is  a 
bank-note  of  immense  value.”  So  I found  wdth  this 
text,  that  I had  a bank-note  of  so  large  a sum  that  I 


* See  next  Sermon. 


(45) 


46 


SERMONS. 


could  not  tell  it  out  all  this  morning.  I should  have  to 
keep  you  several  hours  before  I could  unfold  to  you  the 
whole  value  of  this  precious  promise,  one  of  the  last 
which  Christ  gave  to  his  people. 

I invite  your  attention  to  this  passage  because  we 
shall  find  in  it  some  instruction  on  four  points : first, 
concerning  the  true  and  proper  personality  of  the  Holy 
Ghost;  secondly,  concerning  the  united  agency  of  the 
glorious  Three  persons  in  the  work  of  our  salvation ; 
thirdly,  we  shall  find  something  to  establish  the  doctrine 
of  the  in-dwelling  of  the  Holy  Ghost  in  the  souls  of 
all  believers ; and  fourthly,  we  shall  find  out  the  reason 
why  the  carnal  mind  rejects  the  Holy  Ghost. 

L First  of  all,  we  shall  have  some  little  instruction 
concerning  the  proper  personality  of  the  Holy  Spirit. 
We  are  so  much  accustomed  to  talk  about  the  influ- 
ence of  the  Holy  Ghost  and  his  sacred  operations  and 
graces,  that  we  are  apt  to  forget  that  the  Holy  Spirit  is 
truly  and  actually  a person  — that  he  is  a subsistence 
— an  existence  ; or,  as  we  Trinitarians  usually  say,  one 
person  in  the  essence  of  the  Godhead.  I am  afraid 
that,  though  we  do  not  know  it,  we  have  acquired  the 
habit  of  regarding  the  Holy  Ghost  as  an  emanation 
flowing  from  the  Father  and  the  Son,  but  not  as  being 
actually  a person  himself.  I know  it  is  not  easy  to 
carry  about  in  our  mind  the  idea  of  the  Holy  Spirit  as 
a person.  I can  think  of  the  Father  as  a person, 
because  his  acts  are  such  as  I can  understand.  I see 
him  hang  the  world  in  ether  ; I behold  him  swaddling 
a new-born  sea  in  bands  of  darkness  ; I know  it  is  he 
who  formed  the  drops  of  hail,  who  leadeth  forth  the  stars 
by  their  hosts,  and  calleth  them  by  their  name ; I can  con- 
ceive of  him  as  a person,  because  I behold  his  operations. 


PERSONALITY  OF  THE  HOLY  GHOST. 


47 


[ can  realize  Jesns,  the  Son  of  Man,  as  a real  person,  be- 
cause he  is  bone  of  my  bone,  and  flesh  of  my  flesh. 
It  takes  no  great  stretch  of  my  imagination  to  picture 
che  babe  in  Bethlehem,  or  behold  the  ^‘rnan  of  sorrows 
and  acquainted  with  grief,”  or  the  Idng  of  mart3nrs,  as 
he  was  persecuted  in  Pilate’s  hall,  or  nailed  to  the  ac- 
cursed tree  for  our  sins.  Nor  do  I find  it  difficult  at 
times  to  realize  the  person  of  my  Jesus  sitting  on  his 
throne  in  heaven ; or  girt  with  clouds  and  wearing  the 
diadem  of  all  creation,  calling  the  earth  to  judgment, 
and  summoning  us  to  hear  our  final  sentence.  But, 
when  I come  to  deal  with  the  Holy  Ghost,  his  opera- 
tions are  so  mysterious,  his  doings  are  so  secret,  his 
acts  are  so  removed  from  everything  that  is  of  sense, 
and  of  the  body,  that  I cannot  so  easily  get  the  idea 
of  his  being  a person ; but  a person  he  is.  God  the 
Holy  Ghost  is  not  an  influence,  an  emanation,  a stream 
of  something  flowing  from  the  Father;  but  he  is  as 
much  an  actual  person  as  either  God  the  Son,  or  God 
the  Father.  I shall  attempt  this  morning  a little  to 
establish  the  doctrine,  and  to  show  you  the  truth  of  it 
— that  God  the  Holy  Spirit  is  actually  a person. 

The  first  proof  we  shall  gather  from  the  pool  of  holy 
baptism.  Let  me  take  you  down,  as  I have  taken 
others,  into  the  pool  now  concealed,  but  which  I wish 
were  always  open  to  your  view.  Let  me  take  you  to 
the  baptismal  font,  where  believers  put  on  the  name  of 
the  Lord  Jesus,  and  you  shall  hear  me  pronounce  the 
solemn  words,  “ I baptize  thee  in  the  name,”  — mark, 
“in  the  name,”  not  names  — “of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.”  Every  one  who  is 
baptized  according  to  the  true  form  laid  down  in  Scrip- 
ture, must  be  a Trinitarian : otherwise  his  baptism  is  a 


48 


SERMONS. 


farce  and  a lie,  and  he  himself  is  found  a deceiver  and 
a hypocrite  before  God.  As  the  Father  is  mentioned, 
and  as  the  Son  is  mentioned,  so  is  the  Holy  Ghost ; 
and  the  whole  is  summed  up  as  being  a Trinity  in 
unity,  by  its  being  said,  not  the  names,  but  the 
name,”  the  glorious  name,  the  Jehovah  name,  “ of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.”  Let 
me  remind  you  that  the  same  thing  occurs  each  time 
you  are  dismissed  from  this  house  of  prayer.  In  pro- 
nouncing the  solemn  closing  benediction,  we  involve 
on  your  behalf  the  love  of  Jesus  Christ,  the  grace  of 
the  Father,  and  the  fellowship  of  the  Holy  Spirit ; and 
thus,  according  to  the  apostolic  manner,  we  make  a 
manifest  distinction  between  the  persons,  showing  that 
we  believe  the  Father  to  be  a person,  the  Son  to  be  a 
person,  and  the  Holy  Ghost  to  be  a person.  Were 
there  no  other  proofs  in  Scripture,  I think  these  would 
be  sufficient  for  every  sensible  man.  He  would  see 
that  if  the  Holy  Spirit  were  a mere  influence,  he  would 
not  be  mentioned  in  conjunction  with  two,  whom  we  all 
confess  to  be  actual  and  proper  persons. 

A second  argument  arises  from  the  fact,  that  the 
Holy  Ghost  has  actually  made  different  appearances 
on  earth.  The  Great  Spirit  has  manifested  himself  to 
man : he  has  put  on  a form,  so  that,  whilst  he  has  not 
been  beheld  by  mortal  men,  he  has  been  so  veiled  in 
an  appearance  that  he  was  seen,  so  far  as  that  appear- 
ance was  concerned,  by  the  eyes  of  all  beholders.  See 
you  Jesus  Christ  our  Saviour?  There  is  the  river  Jor- 
dan, with  its  shelving  banks  and  its  willows  weeping 
at  its  side.  Jesus  Christ,  the  Son  of  God,  descends 
into  the  stream,  and  the  holy  Baptist  John  plunges  him 
into  the  waves.  The  doors  of  heaven  are  opened ; a 


PERSONALITY  OF  THE  HOLY  GHOST. 


49 


miraculous  appearance  presents  itself;  a bright  light 
shineth  from  the  sky,  brighter  than  the  sun  ii  all  its 
grandem',  and  down  in  a flood  of  glory  descends  some- 
thing which  you  recognize  to  be  a dove.  It  rests  on 
Jesus  — it  sits  upon  his  sacred  head,  and  as  the  old 
painters  put  a halo  round  the  brow  of  Jesus,  so  did  the 
Holy  Ghost  shed  a resplendence  around  the  face  of 
him  who  came  to  fulfil  all  righteousness,  and  erefore 
commenced  with  the  ordinance  of  baptism.  T e Holy 
Ghost  was  seen  as  a dove,  to  mark  his  purity  and  his 
gentleness,  and  he  came  down  like  a dove  from  heaven 
to  show  that  it  is  from  heaven  alone  that  he  descend- 
eth.  Nor  is  this  the  only  time  when  the  Hoi  Ghost 
has  been  manifest  in  a visible  shape.  You  ee  that 
company  of  disciples  gathered  together  in  an  upper 
room ; they  are  waiting  for  some  promised  lessing, 
and  bye-and-bye  it  shall  come.  Hark!  there  is  a sound 
as  of  a rushing,  mighty  wind ; it  fills  all  the  house 
where  they  are  sitting,  and  astonished,  they  lool  around 
them,  wondering  what  will  come  next.  Soon  a bright 
light  appears,  shining  upon  the  heads  of  each : cloven 
tongues  of  fire  sat  upon  them.  What  were  th  se  mar- 
vellous appearances  of  wind  and  flame  but  a display 
of  the  Holy  Ghost  in  his  proper  person?  I say  the 
fact  of  an  appearance  manifests  that  he  must  be  a per- 
son. An  influence  could  not  appear  — an  attribute 
could  not  appear : we  cannot  see  attributes  — Ne  can- 
not behold  influences.  The  Holy  Ghost  must,  then, 
have  been  a person ; since  he  was  beheld  by  mortal 
eyes,  and  came  under  the  cognizance  of  mortal  sense. 

Another  proof  is  from  the  fact,  that  personal  quali- 
ties are  in  Scripture  ascribed  to  the  Holy  Ghost.  First, 
let  me  read  to  you  a text  in  which  the  Holy  Ghost  is 


50 


SERMONS. 


spoken  of  as  having  nnderstanding.  In  the  1st  Epistle 
to  the  Corinthians,  ctiap.  ii.,  you  will  read,  But  as  it 
is  written,  eye  hath  not  seen,  nor  ear  heard,  neither  hath 
it  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him.  But  God  hath 
revealed  them  unto  us  by  his  Spirit:  for  the  Spirit 
searcheth  all  things,  yea,  the  deep  things  of  God.  For 
what  man  knoweth  the  things  of  a man,  save  the  spirit 
of  man  which  is  in  him  ? Even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God.  Here  you 
see  an  understanding  — a power  of  knowledge  is  as- 
cribed to  the  Holy  Ghost.  Now,  if  there  be  any  per- 
sons here  whose  minds  are  of  so  preposterous  a com- 
plexion that  they  would  ascribe  one  attribute  to  another, 
and  would  speak  of  a mere  influence  having  under- 
standing, then  I give  up  all  the  argument.  But  I 
believe  every  rational  man  will  admit,  that  when  any- 
thing is  spoken  of  as  having  an  understanding,  it  must 
be  an  existence  — it  must,  in  fact,  be  a person.  In  the 
12th  chapter,  v.  10,  of  the  same  Epistle,  you  will  find 
a 'will  ascribed  to  the  Holy  Spirit.  But  all  these 
worketh  that  one  and  the  self-same  spirit,  dividing  to 
every  man  severally  as  he  will.”  So  it  is  plain  that  the 
Spirit  has  a will.  He  does  not  come  from  God  simply 
at  God’s  will,  but  he  has  a will  of  his  own,  which  is 
always  in  keeping  with  the  will  of  the  infinite  Jehovah, 
but  is,  nevertheless,  distinct  and  separate ; therefore,  I 
say  he  is  a person.  In  another  text,  power  is  ascribed 
to  the  Holy  Ghost,  and  power  is  a thing  which  can  only 
be  ascribed  to  an  existence.  In  Rom.  xv.  13,  it  is  writ- 
ten, ‘‘  Now  the  God  of  hope  fill  you  with  all  joy  and 
peace  in  believing,  that  ye  may  abound  in  hope  through 
the  power  of  the  Holy  Ghost.”  I need  not  insist  upon 


PERSONALITY  OF  THE  HOLY  0HOST.  51 

it,  because  it  is  self-evident,  that  wherever  you  find  un- 
derstanding, will,  and  power,  you  must  also  find  an 
existence ; it  cannot  be  a mere  attribute,  it  cannot  be  a 
metaphor,  it  cannot  be  a personified  influence ; but  it 
must  be  a person. 

But  I have  a proof,  which,  perhaps,  will  be  more  tel- 
ling upon  you  than  any  other.  Acts  and  deeds  are  as- 
cribed to  the  Holy  Ghost;  therefore,  he  must  be  a person. 
You  read  in  the  first  chapter  of  the  Book  of  Genesis, 
that  the  Spirit  brooded  over  the  surface  of  the  earth, 
when  it  was  as  yet  all  disorder  and  confusion.  This 
world  was  once  a mass  of  chaotic  matter , there  was 
no  order ; it  was  like  the  valley  of  darkness  and  of  the 
shadow  of  death.  God  the  Holy  Ghost  spread  his 
wings  over  it;  he  sowed  the  seeds  of  life  in  it;  the  germs 
from  which  all  beings  sprang  were* implanted  by  him; 
he  impregnated  the  earth  so  that  it  became  capable  of 
life.  Now,  it  must  have  been  a person  who  brought 
order  out  of  confusion : it  must  have  been  an  existence 
who  hovered  over  this  world  and  made  it  what  it  now 
is.  But  do  we  not  read  in  Scripture  something  more 
of  the  Holy  Ghost  ? Yes,  we  are  told  that  ‘‘  holy  men 
of  old  spake  as  they  were  moved  by  the  Holy  Ghost.’ 
When  Moses  penned  the  Pentateuch,  the  Holy  Ghost 
moved  his  hand ; when  David  wrote  the  Psalms,  and 
discoursed  sweet  music  on  his  harp,  it  was  the  Holy 
Spirit  that  gave  his  fingers  their  seraphic  motion ; when 
Solomon  dropped  from  his  lips  the  words  of  the  pro- 
verbs of  wisdom,  or  when  he  hymned  the  Canticles  of 
love,  it  was  the  Holy  Ghost  who  gave  him  words 
of  knowledge  and  hymns  of  rapture.  Ah ! and  what 
fire  was  that  which  touched  the  lips  of  the  eloquent 
Isaiah  ? What  hand  wa%  that  which  came  upon  Da|iel  ? 


a OF  ILL  UB. 


52 


SERMONS. 


What  might  was  that  which  made  Jeremiah  so 
plaintive  in  his  grief?  or  what  was  that  which  winged 
Ezekiel  and  made  him,  like  an  eagle,  soar  into  mys- 
teries aloft,  and  see  the  Mighty  Unknown  beyond  our 
reach  ? Who  was  it  that  made  Amos,  the  herdsman, 
a prophet?  who  taught  the  rugged  Haggai  to  pro- 
nounce his  thundering  sentences?  who  showed  Ha- 
bakkuk  the  horses  of  Jehovah  marching  through  the 
waters  ? or  who  kindled  the  burning  eloquence  of  Na- 
hum ? who  caused  Malachi  to  close  up  the  book  with 
the  muttering  of  the  word  curse  ? Who  was  it  in  each 
of  these  save  the  Holy  Ghost  ? and  must  it  not  have 
been  a person  who  spake  in  and  through  these  ancient 
witnesses?  We  must  believe  it.  We  cannot  avoid 
believing  it  when  we  read  that  holy  men  of  old  spake 
as  they  were  moved  by  the  Holy  Ghost.”  And  when 
has  the  Holy  Ghost  ceased  to  have  an  influence  upon 
men?  We  find  that  still  he  deals  with  his  ministers 
and  with  all  his  saints.  Turn  to  the  Acts,  and  you  will 
find  that  the  Holy  Ghost  said,  “ Separate  me  Paul  and 
Barnabas  for  the  work.”  I never  heard  of  an  attribute 
saying  such  a thing.  The  Holy  Spirit  said  to  Peter, 
“ Go  to  the  Centurion,  and  what  I have  cleansed,  that 
call  not  thou  common.”  The  Holy  Ghost  caught  away 
Philip  after  he  had  baptized  the  Eunuch,  and  carried 
him  away  to  another  place ; and  the  Holy  Ghost  said 
to  Paul,  Thou  shalt  not  go  into  that  city,  but  shall 
turn  into  another.”  And  we  know  that  the  Holy 
Ghost  was  lied  unto  by  Ananias  and  Sapphira,  when 
it  was  said,  Thou  hast  not  lied  unto  man,  but  unto 
God.”  Again,  that  power  which  we  feel  every  day, 
who  are  called  to  preach  — that  wondrous  spell  which 
makes  our  lips  so  potent  — that  power  which  gives  us 


PERSONALITY  OF  THE  HOLY  GHOST. 


,5? 


thoughts  which  are  like  birds  from  a far-off  region,  not 
the  natives  of  our  soul  — that  influence  which  I some- 
times strangely  feel,  which,  if  it  does  not  give  me  poetry 
and  eloquence,  gives  me  a might  1 never  felt  before, 
and  lifts  me  above  my  fellow-man  — that  majesty  with 
which  he  clothes  his  ministers,  till  in  the  midst  of  the 
battle  they  cry  aha!  like  the  war  horse  of  Job,  and 
move  themselves  like  leviathans  in  the  water  — that 
power  which  gives  us  might  over  men,  and  causes 
them  to  sit  and  listen  as  if  their  ears  were  chained,  as 
if  they  were  entranced  by  the  power  of  some  magi- 
cian’s wand  — that  power  must  come  from  a person  ; it 
must  come  from  the  Holy  Ghost. 

But  is  it  not  said  in  Scripture,  and  do  we  not  feel  it, 
dear  brethren,  that  it  is  the  Holy  Ghost  who  regenerates 
the  soul  ? It  is  tl:ke  Holy  Ghost  who  quickens  us. 
‘‘  You  hath  he  quickened  who  were  dead  in  trespasses 
and  sins.”  It  is  the  Holy  Spirit  who  imparts  the  first 
germ  of  life,  convincing  us  of  sin,  of  righteousness, 
and  of  judgment  to  come.  And  is  it  not  the  Holy 
Spirit,  who,  after  that  flame  is  kindled,  still  fans  it  with 
the  breath  of  his  mouth  and  keeps  it  alive  ? Its  author 
is  its  preserver.  Oh ! can  it  be  said  that  it  is  the  Holy 
Ghost  who  strives  in  men’s  souls ; that  it  is  the  Holy 
Ghost  who  brings  them  to  the  foot  of  Sinai,  and  then 
guides  them  into  the  sweet  place  that  is  called  Calvary 
— can  it  be  said  that  he  does  all  these  things,  and  yet 
is  not  a person  ? It  may  be  said,  but  it  must  be  said 
by  fools ; for  he  never  can  be  a wise  man  who  can  con- 
sider that  these  things  can  be  done  by  any  other  than  a 
glorious  person  — a divine  existence. 

Allow  me  to  give  you  one  moje  proof,  and  I shah 
have  done.  Certain  feelings  are  ascribed  to  the  Holy 
6* 


54 


SERMONS. 


Ghost,  which  can  only  be  understood  upon  the  supposi- 
tion that  he  is  actually  a person.  In  the  4th  chapter  of 
Ephesians,  v.  30,  it  is  said  that  the  Holy  Ghost  can 
be  grieved : ‘‘  Grieve  not  the  Holy  Spirit  of  God^ 
whereby  ye  are  sealed  unto  the  day  of  redemption.’’ 
In  Isaiah,  chap.  Ixiii.  v.  10,  it  is  said  that  the  Holy 
Ghost  can  be  vexed : ‘‘But  they  rebelled,  and  vexed  his 
Holy  Spirit ; therefore  he  was  turned  to  be  their  enemy, 
and  he  fought  against  them.”  In  Acts,  chap.  vii.  v.  51, 
you  read  that  the  Holy  Ghost  can  be  resisted:  “Ye 
stiff-necked  and  uncircumcized  in  heart  and  ears,  ye  do 
always  resist  the  Holy  Ghost ; as  your  fathers  did,  so 
do  ye.”  And  in  the  5th  chapter,  v.  9,  of  the  same  book, 
you  will  find  that  the  Holy  Ghost  may  be  tempted.  We 
are  there  informed  that  Peter  said  to  Ananias  and  Sap- 
phira,  “ How  is  it  that  ye  have  agreed  together  to  tempt 
the  Spirit  of  the  Lord  ? ” Now,  these  things  could 
not  be  emotions  which  might  be  ascribed  to  a quality 
or  an  emanation  ; they  must  be  understood  to  relate  to 
a person ; an  influence  could  not  be  grieved ; it  must  be 
a person  who  can  be  grieved,  vexed,  or  resisted. 

And  now,  dear  brethren,  I think  I have  fully  estab- 
lished the  point  of  the  personality  of  the  Holy  Ghost ; 
allow  me  now,  most  earnestly,  to  impress  upon  you 
the  absolute  necessity  of  being  sound  upon  the  doctrine 
of  the  Trinity.  I knew  a man,  a good  minister  of  Jesus 
Christ  he  is  now,  and  I believe  he  was  before  he  turned 
his  eyes  unto  heresy  — he  began  to  doubt  the  glorious 
divinity  of  our  blessed  Lord,  and  for  years  did  he 
preach  the  heterodox  doctrine,  until  one  day  he  hap- 
pened to  hear  a very  eccentric  old  minister  preaching 
from  the  text,  “ But  there  the  glorious  Lord  shall  be 
unto  us  a place  of  broad  rivers  and  streams,  wherein 


PERSONALITY  OF  THE  HOLY  GHOST. 


55 


shall  go  no  galley  with  oars,  neither  shall  gallant  ship 
pass  thereby.  Thy  tacklings  are  loosed;  they  could 
not  well  strengthen  their  mast,  they  could  not  spread 
the  sail.’’  “ Now,”  said  the  old  minister,  ‘‘you  give  up 
the  Trinity,  and  your  tacldings  are  loosed,  you  cannot 
strengthen  your  masts.  Once  give  up  the  doctrine  of 
three  persons,  and  your  tacldings  are  all  gone ; your 
mast,  which  ought  to  be  a support  to  your  vessel,  is  a 
rickety  one,  and  shakes.”  A gospel  without  a Trin- 
ity! it  is  a pyramid  built  upon  its  apex.  A gospel 
without  the  Trinity ! it  is  a rope  of  sand  that  cannot 
hold  together.  A gospel  without  the  Trinity!  then, 
indeed,  Satan  can  overturn  it.  But,  give  me  a gospel 
with  the  Trinity,  and  the  might  of  hell  cannot  pre- 
vail against  it;  no  man  can  any  more  overthrow  it 
than  a bubble  could  split  a rock,  or  a feather  break  in 
halves  a mountain.  Get  the  thought  of  the  three  per- 
sons, and  you  have  the  marrow  of  all  divinity.  Only 
know  the  Father,  and  know  the  Son,  and  know  the 
Holy  Ghost  to  be  one,  and  all  things  will  appear  clear. 
This  is  the  golden  key  to  the  secrets  of  nature ; this  is 
the  silken  clue  of  the  labyrinths  of  mystery,  and  he 
who  understands  this,  will  soon  understand  as  much  as 
mortals  e’er  can  know. 

II.  Now  for  our  second  point  — the  united  agency 
of  the  three  persons  in  the  work  of  our  salvation.  Look 
at  the  text,  and  you  will  find  all  the  tliree  persons 
mentioned.  “I” — that  is  the  Son — “will  pray  the 
Father,  and  he  shall  give  you  another  Comforter.” 
There  are  the  three  persons  mentioned,  all  of  them 
doing  something  for  om*  salvation.  “ I will  pray,” 
says  the  Son.  “ I will  send,”  says  the  Fa^-her.  “ I 
will  comfort,”  says  the  Holy  Ghost.  Now,  let  us,  for 


56 


SERMONS. 


a few  moments,  discourse  upon  this  wondrous  theme — 
the  unity  of  the  three  persons  with  regard  to  the  great 
purpose  of  the  salvation  of  the  elect.  When  God  hrsi 
made  man,  he  said,  “ Let  us  make  man,’’  not  let  me^ 
but,  Let  us  make  man  in  our  own  image.”  The 
covenant  Elohim  said  to  each  other,  “ Let  us  unitedly 
become  the  creator  of  man.”  ‘‘  So,  when  in  ages  far 
gone  by,  in  eternity,  they  said,  ‘‘  Let  us  save  man ; ” it 
was  not  the  Father  who  said,  Let  me  save  man,” 
but  the  three  persons  conjointly  said,  with  one  consent, 
“ Let  us  save  man.”  It  is  to  me  a source  of  sweet 
comfort  to  think  that  it  is  not  one  person  of  the  Trinity 
that  is  engaged  for  my  salvation ; it  is  not  simply  one 
person  of  the  Godhead  who  vows  that  he  will  redeem 
me ; but  it  is  a glorious  trio  of  Godlike  ones,  and  the 
three  declare,  unitedly,  “ Yie  will  save  man.” 

Now,  observe  here,  that  each  person  is  spoken  of  as 
performing  a separate  office.  “ I will  pray,”  says  the 
Son  ; that  is  intercession.  I will  send,”  says  the  Fa- 
ther ; that  is  donation.  “ I will  comfort,”  says  the 
Holy  Spirit ; that  is  supernatural  influence.  O ! if  it 
were  possible  for  us  to  see  the  three  persons  of  the  God- 
head, we  should  behold  one  of  them  standing  before 
the  throne,  with  outstretched  hands,  crying  day  and 
night,  “ O Lord,  how  long?  ” We  should  see  one  girt 
with  Urim  and  Thummim,  precious  stones,  on  which 
are  written  the  twelve  names  of  the  tribes  of  Israel ; 
we  should  behold  him,  crying  unto  his  Father,  “ Forget 
not  thy  promises,  forget  not  thy  covenant ; ” we  should 
hear  him  make  mention  of  our  sorrows,  and  tell  forth 
our  griefs  on  our  behalf,  for  he  is  our  intercessor.  And 
could  we  behold  tlie  Father,  we  should  not  see  him  a 
listless  and  idle  spectator  of  the  intercession  of  the  Son, 


PERSONALITY  OP  THE  HOLY  GHOST. 


57 


V‘it  we  should  see  him  with  attentive  ear  listening  to 
every  word  of  Jesus,  and  granting  every  petition. 
Where  is  the  Holy  Spirit  all  the  while  ? Is  he  lying 
idle  ? O no  ; he  is  floating  over  the  earth,  and  when 
he  sees  a weary  soul,  he  says,  “ Come  to  Jesus,  he  will 
give  you  rest;’’  when  he  beholds  an  eye  filled  with 
tears,  he  wipes  away  the  tears,  and  bids  the  mourner 
look  for  comfort  on  the  cross  ; when  he  sees  the  tem- 
pest-tossed believer,  he  takes  the  helm  of  his  soul  and 
speaks  the  word  of  consolation ; he  helpeth  the  broken 
in  heart,  and  bindeth  up  their  wounds ; and,  ever  on 
his  mission  of  mercy,  he  flies  around  the  world,  being 
everywhere  present.  Behold,  how  the  three  persons 
work  together.  Do  not  then  say,  I am  grateful  to 
the  Son  ” — so  you  ought  to  be,  but  God  the  Son  no 
more  saves  you  than  God  the  Father.  Do  not  imagine 
that  God  the  Father  is  a great  tyrant,  and  that  God 
the  Son  had  to  die  to  make  him  merciful.  It  was  not 
to  make  the  Father’s  love  flow  towards  his  people. 
Oh  no.  One  loves  as  much  as  the  other ; the  three 
are  conjoined  in  the  great  purpose  of  rescuing  the  elect 
from  damnation. 

But  you  must  notice  another  thing  in  my  text,  which 
will  show  the  blessed  unity  of  the  three  — the  one 
person  promises  to  the  other.  The  Son  says,  “ I will 
pray  the  Father.”  “ Very  well,”  the  disciples  may 
have  said,  ‘‘We  can  trust  you  for  that.”  “ And  he 
will  send  you.”  You  see,  here  is  the  Son  signing  a 
bond  on  behalf  of  the  Father.  “ He  will  send  you 
another  Comforter.”  There  is  a bond  on  behalf  of 
the  Holy  Spirit  too.  “ And  he  will  abide  with  you 
forever.”  One  person  speaks  for  the  other,  and  how 
could  they,  if  there  were  any  disagreement  between 


58 


SERMONS. 


them  ? If  one  wished  to  save,  and  the  other  not, 
they  could  not  promise  on  another’s  behalf.  But  what- 
ever the  Son  says,  the  Father  listens  to;  whatever  the 
Father  promises,  the  Holy  Ghost  works;  and,  what- 
ever the  Holy  Ghost  injects  into  the  soul,  that  God 
the  Father  fulfils.  So,  the  three  together  mutually 
promise  on  one  another’s  behalf.  There  is  a bond  with 
three  names  appended — Father,  Son,  and  Holy  Ghost. 
By  three  immutable  things,  as  well  as  by  two,  the 
Christian  is  secured  beyond  the  reach  of  death  and 
hell.  A Trinity  of  securities,  because  there  is  a Trinity 
of  God. 

HI.  Our  third  point  is,  the  indwelling  of  the  Holy 
Ghost  in  believers.  Now,  beloved,  these  first  two  things 
have  been  matters  of  pure  doctrine;  this  is  the  subject 
of  experience.  The  indwelling  of  the  Holy  Ghost  is 
a subject  so  profound,  and  so  having  to  do  with  the 
inner  man,  that  no  soul  will  be  able  tTuly  and  really  to 
comprehend  what  I say,  unless  it  has  been  taught  of 
God.  I have  heard  of  an  old  minister,  who  told  a 
fellow  of  one  of  the  Cambridge  colleges,  that  he  un- 
derstood a language  that  he  never  learnt  in  all  his  life. 

1 have  not,”  he  said,  even  a smattering  of  Greek, 
and  I know  no  Latin,  but  thank  God,  I can  talk  the 
language  of  Canaan,  and  that  is  more  than  you  can.” 
So,  beloved,  I shall  now  have  to  talk  a little  of  the  lan- 
guage of  Canaan.  If  you  cannot  comprehend  me,  I 
am  much  afraid  it  is  because  you  are  not  of  Israelitish 
extraction ; you  are  not  a child  of  God,  nor  an  inheritor 
of  the  kingdom  of  heaven. 

We  are  told  in  the  text,  that  Jesus  would  send  the 
Comforter,  who  would  abide  in  the  saints  forever ; who 
would  dwell  with  them,  and  be  in  them.  Old  IgnatiuS; 


PERSONALITY  OF  THE  HOLY  GHOST. 


59 


the  martyr,  used  to  call  himself  Theophorus,  or  the  God- 
bearer,  because,”  said  he,  “ I bear  about  with  me  the 
Holy  Ghost.”  And  truly  every  Christian  is  a God- 
bearer.  ‘‘  Know  ye  not  that  ye  are  the  temples  of  the 
Holy  Ghost  ? for  he  dwelleth  in  you.”  That  man  is 
no  Christian  who  is  not  the  subject  of  the  indwelling 
of  the  Holy  Spirit ; he  may  talk  well,  he  may  under- 
stand theology,  and  be  a sound  Calvinist ; he  will  be 
the  child  of  nature  finely  dressed,  but  not  the  living 
child.  He  may  be  a man  of  so  profound  an  intellect, 
so  gigantic  a soul,  so  comprehensive  a mind,  and  so 
lofty  an  imagination,  that  he  may  dive  into  all  the  se- 
crets of  nature,  may  know  the  path  which  the  eagle’s 
eye  hath  not  seen,  and  go  into  depths  where  the  ken  of 
mortals  reacheth  not,  but  he  shall  not  be  a Christian 
with  all  his  knowledge,  he  shall  not  be  a son  of  God  with 
all  his  researches,  unless  he  understands  what  it  is  to 
have  the  Holy  Ghost  dwelling  in  him,  and  abiding  in 
him;  yea,  and  that  forever. 

Some  people  call  this  fanaticism,  and  they  say,  “ You 
are  a Quaker;  why  not  follow  George  Fox?”  Well 
we  would  not  mind  that  much : we  would  follow  any 
one  who  followed  the  Holy  Ghost.  Even  he,  with  a)) 
his  eccentricities,  I doubt  not,  was,  in  many  cases,  ac- 
tually inspired  by  the  Ploly  Spirit;  and  whenever  I find 
a man  in  whom  there  rests  the  Spirit  of  God,  the 
spirit  within  me  leaps  to  hear  the  spirit  within  him,  and 
we  feel  that  we  are  one.  The  Spirit  of  God  in  one 
Christian  soul  recognises  the  Spirit  in  another.  I re- 
collect talking  with  a good  man,  as  I believe  he  was, 
who  was  insisting  that  it  was  impossible  for  us  to  know 
whether  w^e  had  the  Holy  Spirit  within  us  or  not.  J 
should  like  him  to  be  here  this  morning,  because  I would 


60 


SERMONS. 


read  this  verse  to  him,  “ But  ye  know  him,  for  hedwel- 
ieth  with  you,  and  shall  be  in  you.”  Ah!  you  think 
you  cannot  tell  whether  you  have  the  Holy  Spirit  or  not. 
Can  I tell  whether  I am  alive  or  not  ? If  I were 
touched  by  electricity,  could  I tell  whether  I was  or 
not  ? I suppose  I should  ; the  shock  would  be  strong 
enough  to  make  me  know  where  I stood.  So,  if  I 
have  God  within  me  — if  I have  Deity  tabernaclmg 
in  my  breast  — if  I have  God  the  Holy  Ghost  resting 
in  my  heart,  and  making  a temple  of  my  body,  do  you 
think  I shall  know  it?  Call  ye  it  fanaticism  if  you 
will,  but  I trust  that  there  are  some  of  us  who  know 
what  it  is  to  be  always,  or  generally,  under  the  influ- 
ence of  the  Holy  Spirit — always  in  one  sense,  gener- 
ally in  another.  When  we  have  difficulties,  we  ask  the 
direction  of  the  Holy  Ghost.  When  we  do  not  under- 
stand a portion  of  Holy  Scripture,  we  ask  God  the 
Holy  Ghost  to  shine  upon  us.  When  we  are  depressed, 
the  Holy  Ghost  comforts  us.  You  cannot  tell  what 
the  wondrous  power  of  the  indwelling  of  the  Holy 
Ghost  is;  how  it  pulls  back  the  hand  of  the  saint  when 
he  would  touch  the  forbidden  thing ; how  it  prompts 
him  to  make  a covenant  with  his  eyes;  how  it  binds 
his  feet,  lest  they  should  fall  in  a slippery  way ; how 
it  restrains  his  heart,  and  keeps  him  from  temptation. 
O ye,  who  know  nothing  of  the  indwelling  of  the  Holy 
Ghost,  despise  it  not.  O despise  not  the  Holy  Ghost, 
for  it  is  the  unpardonable  sin.  “ He  that  speaketh  a 
word  against  the  Son  of  Man,  it  shall  be  forgiven  him, 
but  he  that  speaketh  against  the  Holy  Ghost,  it  shall 
never  be  forgiven  him,  either  in  this  life,  or  that  which 
is  to  come.”  So  saith  the  Word  of  God.  Therefore, 


PERSONALITY  OF  THE  HOLY  GHOST. 


61 


tremble,  lest  in  anything  ye  despise  the  influences  of 
the  Holy  Spirit. 

But  before  closing  this  point,  there  is  one  little  word 
that  pleases  me  very  much,  that  is  “ forever.”  You 
knew  I should  not  miss  that ; you  were  certain  I could 
not  let  it  go  without  observation.  ‘‘  Abide  with  you 
forever.”  I wish  I could  get  an  Arminian  here  to  fin- 
ish my  sermon.  I fancy  I see  him  taking  that  word 
forever.”  He  would  say,  “ for  — forever ; ” he  would 
have  to  stammer  and  stutter ; for  he  could  never  get  it 
out  all  at  once.  He  might  stand  and  pull  it  about, 
and  at  last  he  would  have  to  say,  the  translation  is 
wrong.”  And  then  I suppose  the  poor  man  would 
have  to  prove  that  the  original  was  wTong  too.  Ah ! 
but  blessed  be  God  we  can  read  it  — ‘‘  He  shall  abide 
with  you  forever.”  Once  give  me  the  Holy  Ghost,  and 
I shall  never  lose  him  till  “ forever  ” has  run  out ; till 
eternity  has  spun  its  everlasting  rounds. 

IV.  Now  we  have  to  close  up  with  a brief  remark 
on  the  reason  why  the  world  rejects  the  Holy  Ghost. 
It  is  said,  “ Whom  the  world  cannot  receive,  because 
it  seeth  him  not,  neither  knoweth  him.”  You  know 
what  is  sometimes  meant  by  the  world  ” — those 
whom  God  in  his  wondrous  sovereignty  passed  over 
when  he  chose  his  people:  the  preterite  ones;  those 
passed  over  in  God’s  wondrous  preterition  — not  the 
reprobates  who  were  condemned  to  damnation  by 
some  awful  decree;  but  those  passed  over  by  God, 
when  he  chose  out  his  elect.  These  cannot  receive  the 
Spirit  Again,  it  means  all  in  a carnal  state  are  not 
able  to  procure  themselves  this  divine  influence ; and, 
thus  it  is  true,  Whom  the  world  cannot  receive.” 

The  unregenerate  world  of  sinners  despises  the 
6 


62 


SERMONS. 


Holy  Ghost,  ‘‘  because  it  seeth  him  not.’^  Yes,  I be- 
lieve this  is  the  great  secret  why  many  laugh  at  the 
idea  of  the  existence  of  the  Holy  Ghost  — because 
they  see  him  not.  Y^ou  tell  the  worldling,  I have  the 
Holy  Ghost  within  me.’’  He  says,  “ I cannot  see  it.” 
He  wants  it  to  be  something  tangible  — a thing  he  can 
recognize  with  his  senses.  Have  you  ever  heard  the 
argument  used  by  a good  old  Christian  against  an 
Infidel  doctor  ? The  doctor  said  there  was  no  soul, 
and  asked,  ‘‘Did  you  ever  see  a,  soul?”  “No,”  said 
the  Christian.  “ Did  you  ever  hear  a soul  ? ” “ No.” 

“ Did  you  ever  smell  a soul  ? ” “ No.”  “ Did  you  ever 

taste  a soul  ? ” “ No.”  “ Did  you  ever  feel  a soul  ? ” 

“ Y'es,”  said  the  man  — “ I feel  I have  one  within  me.” 
“ Well,”  said  the  doctor,  “there  are  four  senses  against 
one;  you  have  only  one  on  your  side.”  “ Very  well,” 
said  the  Christian,  “Did  you  ever  see  a pain?  ” “ No.” 
“ Did  you  ever  hear  a pain  ? ” “ No.”  “ Did  you  ever 

smell  a pain?  ” “ No.”  “ Did  you  ever  taste  a pain?” 

“ No.”  “ Did  you  ever  feel  a pain  ? ” “ Y"es.”  “ And 

that  is  quite  enough,  I suppose,  to  prove  there  is  a 
pain  ? ” “ Yes.”  So  the  worldling  says  there  is  no 

Holy  Ghost,  because  he  cannot  see  it.  Weil,  but  we 
feel  it.  Y^ou  say  that  is  fanaticism,  and  that  we  never 
felt  it.  Suppose  you  tell  me  that  honey  is  bitter,  I 
reply,  “ No,  I am  sure  you  cannot  have  tasted  it ; taste 
it  and  try.”  So  with  the  Holy  Ghost ; if  you  did  but 
feel  his  influence,  you  would  no  longer  say  there  is  no 
Holy  Spirit,  because  you  cannot  see  it.  Are  there  not 
many  things,  even  in  nature,  which  we  cannot  see? 
Did  you  ever  see  the  wind  ? No ; but  ye  know  there 
is  wind,  when  ye  behold  the  hurricane  tossing  the 
waves  about,  and  rending  down  the  habitations  of 


PERSONALITY  OF  THE  HOLY  GHOST. 


63 


men  ; or  when,  in  the  soft  evening  zephyr,  it  kisses  the 
flowers,  and  maketh  dew-drops  hang  in  pearly  coronets 
around  the  rose.  Did  ye  ever  see  electricity?  No; 
but  ye  know  there  is  such  a thing,  for  it  travels  along 
the  wires  for  thousands  of  miles,  and  carries  our  mes- 
sages ; though  you  cannot  see  the  thing  itself,  you 
know  there  is  such  a thing.  So  you  must  believe  there 
is  a Holy  Ghost  working  in  us,  both  to  will  and  to  do, 
even  though  it  is  beyond  our  senses. 

But  the  last  reason  why  worldly  men  laugh  at  the 
doctrine  of  the  Holy  Spirit,  is,  because  they  do  not 
know  it.  If  they  know  it  by  heartfelt  experience,  and 
if  they  recognized  its  agency  in  the  soul ; if  they  had 
ever  been  touched  by  it ; if  they  had  been  made  to 
tremble  under  a sense  of  sin ; if  they  had  had  their 
hearts  melted,  they  would  never  have  doubted  the  exist- 
ence of  the  Holy  Ghost. 

And  now,  beloved,  it  says,  ‘‘  He  dwelleth  with  you, 
and  shall  be  in  you.’’  We  will  close  up  with  that 
sweet  recollection  — the  Holy  Ghost  dwells  in  all 
believers,  and  shall  be  with  them. 

One  word  of  comment  and  advice  to  the  saints  of 
God,  and  to  sinners,  and  I have  done.  Saints  of  the 
Lord!  ye  have  this  morning  heard  that  God  the  Holy 
Ghost  is  a person ; ye  have  had  it  proved  to  your 
souls.  What  follows  from  this  ? Why,  it  followeth 
how  earnest  ye  should  be  in  prayer  to  the  Holy  Spirit, 
as  well  as  for  the  Holy  Spirit  Let  me  say  that  this 
is  an  inference  that  you  should  lift  up  your  prayers  to 
the  Holy  Ghost : that  you  should  cry  earnestly  unto 
him ; for  he  is  able  to  do  exceeding  abundantly  above 
all  you  can  speak  or  think.  See  this  mass  of  people. 
What  is  to  convert  it?  See  this  crowd.  Who  is  to 


64 


SERMONS. 


make  my  Influence  permeate  through  the  mass  ? You 
know  this  place  now  has  a mighty  influence,  and,  God 
blessing  us,  it  will  have  an  influence  not  only  upon  this 
city,  but  upon  England  at  large ; for  we  now  employ 
the  press  as  well  as  the  pulpit ; and  certainly,  I should 
say,  before  the  close  of  the  year,  more  than  two  hundred 
thousand  of  my  productions  will  be  scattered  through 
the  land  — words  uttered  by  my  lips,  or  wTitten  by  my 
pen.  But  how  can  this  influence  be  rendered  for  good? 
How  shall  God’s  glory  be  promoted  by  it  ? Only  by 
incessant  prayer  for  the  Holy  Spirit;  by  constantly 
calling  down  the  influence  of  the  Holy  Ghost  upon  us ; 
we  want  him  to  rest  upon  every  page  that  is  printed, 
and  upon  every  word  that  is  uttered.  Let  us  then  be 
doubly  earnest  in  pleading  with  the  Holy  Ghost,  that 
he  would  come  and  own  our  labors ; that  the  whole 
church  at  large  may  be  revived  thereby,  and  not 
ourselves  only,  but  the  whole  world  share  in  the 
benefit. 

Then,  to  the  ungodly,  I have  this  one  closing  word 
to  say.  Ever  be  careful  how  you  speak  of  the  Holy 
Ghost.  I do  not  know  what  the  unpardonable  sin  is, 
and  I do  not  think  any  man  understands  it ; but  it  is 
something  like  this : ‘‘  He  that  speaketh  a word 

against  the  Holy  Ghost,  it  shall  never  be  forgiven  him.” 
I do  not  know  what  that  means ; but  tread  carefully  I 
There  is  danger ; there  is  a pit  which  our  ignorance 
has  covered  by  sand ; tread  carefully ! you  may  be  in  it 
before  the  next  hour.  If  there  is  any  strife  in  your 
heart  to-day,  perhaps  you  will  go  to  the  ale-house  and 
forget  it.  Perhaps  there  is  some  voice  speaking  in 
your  soul,  and  you  will  put  it  away.  I do  not  teU  you 
you  will  be  resisting  the  Holy  Ghost,  and  committing 


Pfi^ttSONALITY  OP  THE  HOLY  GHOST* 


65 


the  unpardonable  sin ; but  it  is  somewhere  there.  Be 
very  careful.  O there  is  no  crime  on  earth,  so  black 
as  the  crime  against  the  Holy  Spirit!  Ye  may  blas- 
pheme the  Father,  and  ye  shall  be  damned  for  it,  unless 
ye  repent ; ye  may  blaspheme  the  Son,  and  heU  shall 
be  your  portion,  unless  ye  are  forgiven ; but  blaspheme 
the  Holy  Ghost,  and  thus  saith  the  Lord : “ There  is 
no  forgiveness,  either  in  this  world  nor  in  the  world 
which  is  to  come.’’  I cannot  tell  you  what  it  is ; Ido 
not  profess  to  understand  it;  but  there  it  is.  It  is  the 
danger  signal ; stop!  man, stop!  If  thou  hast  despised 
the  Holy  Spirit — if  thou  hast  laughed  at  his  revelations, 
and  scorned  what  Christians  call  his  influence,  I beseech 
thee,  stop!  This  morning  seriously  deliberate.  Perhaps 
some  of  you  have  actually  committed  the  unpardonable 
sin;  stop!  Let  fear  stop  you;  sit  down.  Do  not  drive  on 
so  rashly  as  you  have  done,  Jehu ! O slacken  your 
reins ! Thou  who  art  such  a profligate  in  sin  — thou 
who  hast  uttered  such  hard  words  against  the  Trinity, 
stop ! Ah,  it  makes  us  all  stop.  It  makes  us  all  draw 
up,  and  say,  “ Have  I not  perhaps  so  done  ? ” Let  us 
think  of  this ; and  let  us  not  at  any  time  trifle  either 
with  the  words  or  the  acts  of  God  the  Holy  Ghost 


SERMON  IV. 


THE  COMFORTER. 


‘ Cut  the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father  will  send  in  my  name, 
he  shall  teach  you  all  things  and  bring  all  things  to  your  remembrance,  whatsoever  1 
have  said  unto  you.’  — John  xiv.  26. 

Good  old  Simeon  called  Jesus  the  consolation  of 
Israel ; and  so  he  was.  Before  his  actual  appearance, 
his  name  was  the  day-star ; cheering  the  darkness,  and 
prophetic  of  the  rising  sun.  To  him  they  looked  with 
the  same  hope  which  cheers  the  nightly  watcher,  when 
from  the  lonely  castle-top  he  sees  the  fairest  of  the 
stars,  and  hails  her  as  the  usher  of  the  morn.  When 
he  was  on  earth,  he  must  have  been  the  consolation  of 
all  those  who  were  privileged  to  be  his  companions. 
We  can  imagine  how  readily  the  disciples  would  run 
to  Christ  to  tell  him  of  their  griefs,  and  how  sweetly, 
with  that  matchless  intonation  of  his  voice,  he  would 
speak  to  them,  and  bid  their  fears  be  gone.  Like  chil- 
dren, they  would  consider  him  as  their  Father;  and  to 
him  every  want,  every  groan,  every  sorrow,  every  agony, 
would  at  once  be  carried ; and  he,  like  a wise  physician, 
had  a balm  for  every  wound ; he  had  mingled  a cordial 
for  their  every  care ; and  readily  did  he  dispense  some 

(06) 


THE  COMFORTER. 


67 


mighty  remedy  to  allay  all  the  fever  of  their  troubles. 
Oh ! it  must  have  been  sweet  to  have  lived  with  Christ. 
Surely,  sorrows  were  then  but  joys  in  masks,  because 
they  gave  an  opportunity  to  go  to  Jesus  to  have  them 
removed.  Oh ! would  to  God,  some  of  us  may  say, 
that  we  could  have  lain  our  weary  heads  upon  the 
bosom  of  Jesus,  and  that  our  birth  had  been  in  that 
happy  era,  when  we  might  have  heard  his  kind  voice, 
and  seen  his  kind  look,  when  he  said,  Let  the  weary 
ones  come  unto  me.” 

But  now  he  was  about  to  die.  Great  prophecies 
were  to  be  fulfilled ; and  great  purposes  were  to  be  an- 
swered; and  therefore,  Jesus  must  go.  It  behoved  him 
to  suffer,  that  he  might  be  made  a propitiation  for  our 
sins.  It  behoved  him  to  slumber  in  the  dust  awhile, 
that  he  might  perfume  the  chamber  of  the  grave  to 
make  it  — 


“No  more  a charnel  house  to  fence 
The  relics  of  lost  innocence.’* 

It  behoved  him  to  have  a resurrection,  that  we,  who 
shall  one  day  be  the  dead  in  Christ,  might  rise  first,  and 
in  glorious  bodies  stand  upon  earth.  And  it  behoved  him 
that  he  should  ascend  up  on  high,  that  he  might  lead 
captivity  captive;  that  he  might  chain  the  fiends  of  hell; 
that  he  might  lash  them  to  his  chariot-wheels,  and  drag 
them  up  high  heaven’s  hill,  to  make  them  feel  a second 
overthrow  from  his  right  arm,  when  he  should  dash 
them  from  the  pinnacles  of  heaven  down  to  the  deeper 
depths  beneath.  ‘‘  It  is  right  I should  go  away  from 
you,”  said  Jesus,  ‘‘  for  if  I go  not  away,  the  Comforter 
will  not  come.”  Jesus  must  go.  Weep,  ye  disciples  : 
Jesus  must  be  gone.  Mourn,  y$  poor  ones,  who  are  to 


68 


SERMONS. 


be  left  without  a Comforter.  But  hear  how  kindly 
Jesus  speaks : ‘‘  I will  not  leave  you  comfortless,  I will 
pray  the  Father,  and  he  shall  send  you  another  Com- 
forter, who  shall  be  with  you,  and  shall  dwell  in  you 
forever.”  He  would  not  leave  those  few  poor  sheep 
alone  in  the  wilderness ; he  would  not  desert  his  child- 
ren, and  leave  them  fatherless.  Albeit  that  he  had  a 
mighty  mission  which  did  fill  his  heart  and  hand ; albeit 
he  had  so  much  to  perform,  that  we  might  have  thought 
that  even  his  gigantic  intellect  would  be  overburdened; 
albeit  he  had  so  much  to  suffer,  that  we  might  suppose 
his  whole  soul  to  be  concentrated  upon  the  thought  of 
the  sufferings  to  be  endured.  Yet  it  was  not  so ; before 
he  left,  he  gave  soothing  words  of  comfort;  like  the 
good  Samaritan,  he  poured  in  oil  and  wine,  and  we 
see  what  he  promised : ‘‘  I will  send  you  another  Com- 
forter— one  who  shall  be  just  what  I have  been,  yea, 
even  more;  who  shall  console  you  in  your  sorrows,  re- 
move your  doubts,  comfort  you  in  your  afflictions,  and 
stand  as  my  vicar  on  earth,  to  do  that  which  I would 
have  done  had  I tarried  with  you.” 

Before  I discourse  of  the  Holy  Ghost  as  the  Com- 
forter, I must  make  one  or  two  remarks  on  the  dif- 
ferent translations  of  the  word  rendered  Comforter.” 
The  Ehemish  translation,  which  you  are  aware  is 
adopted  by  Roman  Catholics,  has  left  the  word  un- 
translated, and  gives  it  ‘‘  Paraclete.”  ‘‘  But  the  Para- 
clete, which  is  the  Holy  Ghost,  whom  the  Father  will 
send  in  my  name,  he  shall  teach  you  all  things.”  This 
is  the  original  Greek  word,  and  it  has  some  other  mean- 
ings beside  “ Comforter.”  Sometimes  it  means  the 
monitor  or  instructor:  ‘‘  I will  send  you  another  moni-“ 
lor,  another  teacher.”  Frequently  it  means  “ Advo- 


THE  COMFORTER. 


69 


cate;”  but  the  most  common  meaning  of  the  word  is 
that  which  we  have  here : I will  send  you  another  Com- 
forter.^^ Plowever,  we  cannot  pass  over  those  other 
two  interpretations  without  saying  something  upon 
them. 

‘‘  I will  send  you  another  teacher.”  Jesus  Christ  had 
been  the  official  teacher  of  his  saints  whilst  on  earth. 
They  called  no  man  Rabbi  except  Christ.  They  sat  at 
no  men’s  feet  to  learn  their  doctrines;  but  they  had 
them  direct  from  the  lips  of  him  who  spake  as  never 
man  spake.”  “ And  now,”  says  he,  ‘‘  when  I am  gone, 
where  shall  you  find  the  great  infallible  teacher  ? Shall 
I set  you  up  a pope  at  Rome,  to  whom  you  shall  go, 
and  who  shall  be  your  infallible  oracle  ? Shall  I give 
you  the  councils  of  the  church  to  be  held  to  decide  all 
knotty  points  ? ” Christ  said  no  such  thing.  “ I am 
the  infallible  paraclete,  or  teacher,  and  when  I am  gone, 
I will  send  you  another  teacher,  and  he  shall  be  the  per- 
son who  is  to  explain  Scripture ; he  shall  be  the  author- 
itative oracle  of  God,  who  shall  make  all  dark  things 
light,  who  shall  unravel  mysteries,  who  shall  untwist  all 
knots  of  revelation,  and  shall  make  you  understand 
what  you  could  not  discover,  had  it  not  been  for  his 
influence.”  And,  beloved,  no  man  ever  learns  anything 
aright,  unless  he  is  taught  of  the  Spirit.  You  may 
learn  election,  and  you  may  know  it  so  that  you  shall 
be  damned  by  it,  if  you  are  not  taught  of  the  Holy 
Ghost ; for  1 have  known  some  who  have  learned  elec- 
tion to  their  soul’s  destruction : they  have  learned  it  so 
that  they  said  they  were  of  the  elect,  whereas,  they  had 
no  marks,  no  evidences,  and  no  works  of  the  Holy 
Ghost  in  their  souls.  There  is  a way  of  learning  truth 
in  Satan’s  college,  and  holding  it  in  licentiousness ; but 


70 


SERMONS. 


if  SO,  it  shall  be  to  your  souls  as  poison  to  your  veins, 
and  prove  your  everlasting  ruin.  No  man  can  Imow 
Jesus  Christ  unless  he  is  taught  of  God.  There  is  no 
doctrine  of  the  Bible  which  can  be  safely,  thoroughly, 
and  truly  learned,  except  by  the  agency  of  the  one  author- 
itative teacher.  Ah ! tell  me  not  of  systems  of  divinity; 
tell  me  not  of  schemes  of  theology ; tell  me  not  of  in- 
fallible commentators,  or  most  learned  and  most  arro- 
gant doctors ; but  tell  me  of  the  Great  Teacher,  who 
shall  instruct  us,  the  sons  of  God,  and  shall  make  us 
wise  to  understand  aU  things.  He  is  the  Teacher ; it 
matters  not  what  this  man  or  that  man  says ; I rest  on 
no  man’s  boasting  authority,  nor  will  you.  Ye  are  not 
to  be  carried  away  with  the  craftiness  of  men,  nor 
sleight  of  words ; this  is  the  authoritative  oracle  — the 
Holy  Ghost  resting  in  the  hearts  of  his  children. 

The  other  translation  is  advocate.  Have  you  ever 
thought  how  the  Holy  Ghost  can  be  said  to  be  an  ad- 
vocate ? You  know  Jesus  Christ  is  called  the  wonder- 
ful, the  counsellor,  the  mighty  God ; but  how  can  the 
Holy  Ghost  be  said  to  be  an  advocate  ? I suppose  it 
is  thus : he  is  an  advocate  on  earth  to  plead  against  the 
enemies  of  the  cross.  How  was  it  that  Paul  could  so 
ably  plead  before  Felix  and  Agrippa  ? How  was  it 
that  the  Apostles  stood  unawed  before  the  magistrates, 
and  confessed  their  Lord  ? How  has  it  come  to  pass, 
that  in  all  times  God’s  ministers  have  been  made  fearless 
as  lions,  and  their  brows  have  been  firmer  than  brass  • 
their  hearts  sterner  than  steel,  and  their  words  like  the 
language  of  God  ? Why,  it  was  simply  for  this  reason : 
that  it  was  not  the  man  who  pleaded,  but  it  was  God 
the  Holy  Ghost  pleading  through  him.  Have  you? 
never  seen  an  earnest  minister,  with  hands  uplifted 


THE  COMFORTER. 


71 


and  eyas  dropping  tears,  pleading  with  the  sons  of  men  ? 
Have  you  never  admired  that  portrait  from  the  hand 
of  old  John  Banyan  ? — a grave  person  with  eyes  lifted 
up  to  heaven,  the  best  of  books  in  his  hand,  the  law  of 
truth  written  on  his  lips,  the  world  behind  his  back, 
standing  as  if  he  pleaded  with  men,  and  a crown  of 
gold  hanging  over  his  head.  Who  gave  that  minister  so 
blessed  a manner,  and  such  goodly  matter  ? Whence 
came  his  skill  ? Did  he  acquire  it  in  the  college  ? Did 
he  learn  it  in  the  seminary  ? Ah,  no.  He  learned  it 
of  the  God  of  Jacob ; he  learned  it  of  the  Holy  Ghost; 
for  the  Holy  Ghost  is  the  great  counsellor  who  teaches 
us  how  to  advocate  his  cause  aright. 

But,  besides  this,  the  Holy  Ghost  is  the  advocate  in 
men’s  hearts.  Ah ! I have  known  men  reject  a doctrine 
until  the  Holy  Ghost  began  to  illuminate  them.  We 
who  are  the  advocates  of  the  truth,  are  often  very  poor 
pleaders ; we  spoil  our  cause  by  the  words  we  use ; but 
it  is  a mercy  that  the  brief  is  in  the  hand  of  a special 
pleader,  who  will  advocate  successfully,  and  overcome 
the  sinner’s  opposition.  Did  you  ever  know  him  fail 
once  ? Brethren,  I speak  to  your  souls : has  not  God 
in  old  times  convinced  you  of  sin  ? Did  not  the  Holy 
Ghost  come  and  prove  that  you  were  guilty,  although 
no  minister  could  ever  get  you  out  of  your  self-right- 
eousness ? Did  he  not  advocate  Christ’s  righteousness? 
Did  he  not  stand  and  tell  you  that  your  works  were 
filthy  rags  ? And  when  you  had  well-nigh  still  refused  to 
listen  to  his  voice,  did  he  not  fetch  hell’s  drum  and  make 
it  sound  about  your  ears  ; bidding  you  look  through  the 
vista  of  future  years,  and  see  the  tlirone  set,  and  the  books 
open,  and  the  sword  brandished,  and  hell  burning,  and 
fiends  howling,  and  the  damned  shrieking  forever?  And 


72 


SERMONS. 


did  he  not  convince  you  of  the  judgment  to  come  ? He 
is  a mighty  advocate  when  he  pleads  in  the  soul,  of  sin, 
of  righteousness,  and  of  the  judgment  to  come.  Bles- 
sed advocate ! plead  in  my  heart ; plead  with  my  con- 
science. When  I sin,  make  conscience  bold  to  tell  me 
of  it;  when  I err,  make  conscience  speak  at  once;  and 
when  I turn  aside  to  crooked  ways,  then  advocate  the 
cause  of  righteousness,  and  bid  me  sit  down  in  con- 
fusion, knowing  my  guiltiness  in  the  sight  of  God. 

But  there  is  yet  another  sense  in  which  the  Holy 
Ghost  advocates,  and  that  is,  he  advocates  our  cause 
with  Jesus  Christ,  with  groanings  that  cannot  be  ut- 
tered. O my  soul ! thou  art  ready  to  burst  within  me. 
O my  heart!  thou  art  swelled  with  grief.  The  hot 
tide  of  my  emotion  would  well-nigh  overflood  the  chan- 
nels of  my  veins.  I long  to  speak,  but  the  very  desire 
chains  my  tongue.  I wish  to  pray,  but  the  fervency  of 
my  feeling  curbs  my  language.  There  is  a groaning 
within  that  cannot  be  uttered.  Do  you  know  who  can 
utter  that  groaning  ? who  can  understand  it,  and  who 
can  put  it  into  heavenly  language,  and  utter  it  in  a ce- 
lestial tongue,  so  that  Christ  can  hear  it  ? O yes ; it 
is  God  the  Holy  Spirit ; he  advocates  our  cause  with 
Christ,  and  then  Christ  advocates  it  with  his  Father. 
He  is  the  advocate  who  maketh  intercession  for  us, 
with  groanings  that  cannot  be  uttered. 

Having  thus  explained  the  Spirit’s  ofiice  as  a teacher 
and  advocate,  we  now  come  to  the  translation  of  our 
version,  the  Comforter ; and  here  I shall  have  three  di- 
visions : first,  the  comforter ; secondly,  the  comfort ; and 
thirdly,  the  comforted, 

L First,  then,  the  Comforter.  Briefly  let  me  run 
over  in  my  mind,  and  in  your  minds  too,  the  character- 


THE  COMFORTER, 


73 


Istics  of  this  glorious  Comforter.  Let  me  tell  you  some 
of  the  attributes  of  his  comfort,  so  that  you  may  un- 
derstand how  well  adapted  he  is  to  your  case. 

And  first,  we  will  remark  that  God  the  Holy  Ghost 
is  a very  loving  Comforter.  I am  in  distress,  and  I want 
consolation.  Some  passer  by  hears  of  my  sorrow,  and 
he  steps  within,  sits  down,  and  essays  to  cheer  me ; he 
speaks  soothing  words,  but  he  loves  me  not ; he  is  a 
stranger ; he  knows  me  not  at  all ; he  has  only  come  in 
to  try  his  skill.  And  what  is  the  consequence  ? His 
words  run  o’er  me  like  oil  upon  a slab  of  marble ; they 
are  like  the  pattering  rain  upon  the  rock ; they  do  not 
break  my  grief ; it  stands  unmoved  as  adamant,  because 
he  has  no  love  for  me.  But  let  some  one  who  loves  me 
dear  as  his  own  life,  come  and  plead  with  me,  then  truly 
his  words  are  music ; they  taste  like  honey : he  knows  the 
password  of  the  doors  of  my  heart,  and  my  ear  is  atten- 
tive to  every  word : I catch  the  intonation  of  each  sylla- 
ble as  it  falls,  for  it  is  like  the  harmony  of  the  harps  of 
heaven.  Oh  ! there  is  a voice  in  love,  it  speaks  a lan- 
guage which  is  its  own : it  has  an  idiom  and  a brogue 
which  none  can  mimic;  wisdom  cannot  imitate  it; 
oratory  cannot  attain  unto  it ; it  is  love  alone  which 
can  reach  the  mourning  heart ; love  is  the  only  hand- 
kerchief which  can  wipe  the  mourner’s  tears  away. 
And  is  not  the  Holy  Ghost  a loving  comforter  ? Dost 
thou  know,  O saint,  how  much  the  Holy  Spirit  loves 
thee?  Canst  thou  measure  the  love  of  the  Spirit? 
Dost  thou  know  how  great  is  the  affection  of  his  soul 
towards  thee?  Go  measure  heaven  with  thy  span; 
go  weigh  the  mountains  in  the  scales ; go  take  the 
ocean’s  water,  and  tell  each  drop ; go  count  the  sand 
upon  the  sea’s  wide  shore ; and  when  thou  hast  accom- 
7 


74 


SERMONS. 


plished  this,  thou  canst  tell  how  much  he  loveth  thee. 
He  has  loved  thee  long,  he  has  loved  thee  well,  he 
loved  thee  ever,  and  he  still  shall  love  thee ; surely  he 
IS  the  person  to  comfort  thee,  because  he  loves.  Admit 
him,  then,  to  your  heart,  O Christian,  that  he  may  com- 
fort you  in  your  distress. 

But  next,  he  is  a faithful  Comforter.  Love  some- 
times proveth  unfaithful.  Oh ! sharper  than  a ser- 
pent’s tooth  ” is  an  unfaithful  friend ! Oh ! far  more 
bitter  than  the  gall  of  bitterness,  to  have  a friend  turn 
from  me  in  my  distress ! Oh ! woe  of  woes,  to  have 
one  who  loves  me  in  my  prosperity,  forsake  me  in  the 
dark  day  of  my  troubloc  Sad  indeed ; but  such  is  not 
God’s  Spirit.  He  ever  loves,  and  loves  even  to  the 
end  — a faithful  Comforter.  Child  of  God,  you  are  in 
trouble.  A little  while  ago,  you  found  him  a sweet 
and  loving  Comforter;  you  obtained  relief  from  him 
when  others  were  but  broken  cisterns ; he  sheltered  you 
in  his  bosom,  and  carried  you  in  his  arms.  Ob,  where- 
fore dost  thou  distrust  him  now?  Away  with  thy  fears ; 
for  he  is  a faithful  Comforter.  ‘‘  Ah ! but,”  thou  sayest, 

I fear  I shall  be  sick,  and  shall  be  deprived  of  his 
ordinances.”  Nevertheless,  he  shall  visit  thee  on  thy 
sick  bed,  and  sit  by  thy  side,  to  give  thee  consolation. 
“ Ah ! but  I have  distresses  greater  than  you  can  con- 
ceive of ; wave  upon  wave  rolleth  over  me ; deep  cail- 
eth  unto  deep,  at  the  noise  of  the  Eternal’s  water- 
spouts.” Nevertheless,  he  will  be  faithful  to  his  promise. 

Ah ! but  I have  sinned.”  So  thou  hast,  but  sin  can- 
not sever  thee  from  his  love ; he  loves  thee  still.  Think 
not,  O poor  downcast  child  of  God,  because  the  scars 
of  thine  old  sins  have  marred  thy  beauty,  that  he  loves 
thee  less  because  of  that  blemish.  O no ! He  loved 


THE  COMFOKTER. 


75 


rhee  when  he  foreknew  thy  sin ; he  loved  thee  with  the 
knowledge  of  what  the  aggregate  of  thy  wickedness 
would  be ; and  he  does  not  love  thee  less  now.  Come 
to  him  in  all  boldness  of  faith;  tell  him  thou  hast  grieved 
him,  and  he  will  forget  thy  wandering,  and  will  receive 
thee  again;  the  kisses  of  his  love  shall  be  bestowed 
upon  thee,  and  the  arms  of  his  grace  shall  embrace 
thee.  He  is  faithful : trust  him,  he  will  never  deceive 
you ; trust  him,  he  will  never  leave  you. 

Again,  he  is  an  unwearied  Comforter.  I have  some- 
times tried  to  comfort  persons,  and  have  been  tired. 
You,  now  and  then,  meet  with  the  case  of  a nervous 
person.  You  ask,  “ What  is  your  trouble?^’  You  are 
told;  and  you  essay,  if  possible,  to  remove  it;  but 
while  you  are  preparing  your  artillery  to  battle  the  trou- 
ble, you  find  that  it  has  shifted  its  quarters,  and  is  oc- 
cupying quite  a different  position.  You  change  your 
argument  and  begin  again ; but  lo,  it  is  again  gone, 
and  you  are  bewildered.  You  feel  like  Hercules,  cut- 
ting off  the  ever-growing  heads  of  the  Hydra,  and  you 
give  up  your  task  in  despair.  You  meet  with  persons 
whom  it  is  impossible  to  comfort,  reminding  one  of  the 
man  who  locked  himself  up  in  fetters,  and  tlirew  the 
key  away,  so  that  nobody  could  unlock  him.  I have 
found  some  in  the  fetters  of  despair.  O,  I am  the 
man,”  say  they,  “ that  has  seen  aflliction ; pity  me,  pity 
me,  O,  my  friends  ; ” and  the  more  you  try  to  comfort 
such  people,  the  worse  they  get;  and,  therefore,  out  of 
all  heart,  we  leave  them  to  wander  alone,  among  the 
tombs  of  their  former  joys.  But  the  Holy  Ghost  is 
never  out  of  heart  with  those  whom  he  wishes  to  com- 
fort. He  attempts  to  comfort  us,  and  we  run  away 
from  the  sweet  cordial ; he  gives  some  sweet  di*aught 


76 


SERMONS. 


to  cure  US,  and  we  will  not  drink  it ; he  gives  some 
wondrous  potion  to  charm  away  all  our  troubles,  and 
we  put  it  away  from  us.  Still  he  pursues  us;  and 
though  we  say  that  we  will  not  be  comforted,  he  says 
we  shall  be,  and  when  he  has  said,  he  does  it;  he  is  not 
to  be  wearied  by  all  our  sins,  nor  by  all  our  murmur- 
ings. 

And  oh,  how  wise  a Comforter  is  the  Holy  Ghost. 
Job  had  comforters,  and  I think  he  spoke  the  truth, 
when  he  said,  “ Miserable  comforters  are  ye  all.”  But 
I dare  say  they  esteemed  themselves  wise ; and  when 
the  young  man  Elihu  rose  to  speak,  they  thought  he 
had  a world  of  impudence.  Were  they  not  grave 
and  reverend  seniors  ? ” Did  not  they  comprehend  his 
grief  and  sorrow  ? If  they  could  not  comfort  him,  who 
could  ? But  they  did  not  find  out  the  cause.  They 
thought  he  was  not  really  a child  of  God,  that  he  was 
self-righteous,  and  they  gave  him  the  wrong  physic.  It 
is  a bad  case  when  the  doctor  mistakes  a disease,  and 
gives  a wrong  prescription,  and  so,  perhaps,  kills  the 
patient.  Sometimes,  when  we  go  and  visit  people,  we 
mistake  their  disease ; we  want  to  comfort  them  on 
this  point,  whereas  they  do  not  require  any  such  com- 
fort at  all,  and  they  would  be  better  left  alone,  than 
spoiled  by  such  unwise  comforters  as  we  are.  But  oh, 
how  wise  the  Holy  Spirit  is ! he  takes  the  soul,  lays  it 
on  the  table,  and  dissects  it  in  a moment ; he  finds  out 
the  root  of  the  matter,  he  sees  where  the  complaint  is, 
and  then  he  applies  the  knife  where  something  is  re- 
quired to  be  taken  away,  or  puts  a plaster  where  the 
sore  is ; and  he  never  mistakes.  O,  how  wise  is  the 
blessed  Holy  Ghost ; from  every  comforter  I turn  and 


THE  COMFORTER. 


77 


leave  them  all,  for  thou  art  he  who  alone  givest  the 
wisest  consolation. 

Then  mark,  how  safe  a Comforter  the  Holy  Ghost  is. 
All  comfort  is  not  safe,  mark  that.  There  is  a young 
man  over  there  very  melancholy.  You  know  how  he 
became  so.  He  stepped  into  the  house  of  God  and 
heard  a powerful  preacher,  and  the  word  was  blessed, 
and  convinced  him  of  sin.  When  he  went  home,  his 
father  and  the  rest  found  there  was  something  different 
about  him,  “ Oh,”  they  said,  ‘‘John  is  mad,  he  is  crazy;  ” 
and  what  said  his  mother  ? “ Send  him  into  the  coun- 

try for  a week ; let  him  go  to  the  ball,  or  the  theatre.” 
John,  did  you  find  any  comfort  there  ? “ Ah,  no;  they 

made  me  worse,  for  while  I was  there,  I thought  hell 
might  open  and  swallow  me  up.”  Did  you  find  any 
relief  in  the  gayeties  of  the  world?  “No,”  say  you, 
“I  thought  it  was  idle  waste  of  time.”  Alas!  this  is 
miserable  comfort,  but  it  is  the  comfort  of  the  world- 
ling; and,  when  a Christian  gets  into  distress,  how 
many  will  recommend  him  this  remedy  and  the  other. 
“Go  and  hear  Mr.  So-and-so  preach;”  “have  a few 
friends  at  your  house;”  “read  such-and-such  a consol- 
ing volume ;”  and  very  likely  it  is  the  most  unsafe  ad- 
vice in  the  world.  The  devil  will  sometimes  come  to 
men’s  souls  as  a false  comforter;  and  he  will  say  to 
the  soul,  “what need  is  there  to  make  all  this  ado  about 
repentance  ? you  are  no  worse  than  other  people;”  and 
he  will  try  to  make  the  soul  believe,  that  what  is  pre- 
sumption, is  the  real  assurance  of  the  Holy  Ghost;  thus 
he  deceives  many  by  false  comfort.  Ah!  there  have 
been  many,  like  infants,  destroyed  by  elixirs,  given  to 
lull  them  to  sleep ; many  have  been  ruined  by  the  cry 
of  “ peace,  peace,”  when  there  is  no  peace ; hearing 
7* 


78 


SERMONS, 


gentle  things,  when  they  ought  to  be  stirred  to  the  quick. 
Cleopatra’s  asp  was  brought  in  a basket  of  dowers; 
and  men’s  ruin  often  lurks  in  fair  and  sweet  speeches. 
But  the  Holy  Ghost’s  comfort  is  safe,  and  you  may 
rest  on  it.  Let  him  speak  the  word,  and  there  is  a 
reality  about  it ; let  him  give  the  cup  of  consolation, 
and  you  may  drink  it  to  the  bottom;  for  in  its  depths 
there  are  no  dregs,  nothing  to  intoxicate  or  ruin,  it  is  all 
safe. 

Moreover,  the  Holy  Ghost  is  an  Comforter:  he 
does  not  comfort  by  words,  but  by  deeds.  Some  com- 
fort by,  “ Be  ye  warmed,  and  be  ye  filled,  giving  no- 
thing.” But  the  Holy  Ghost  gives,  he  intercedes  with 
Jesus;  he  gives  us  promises,  he  gives  us  grace,  and  so 
he  comforts  us.  Mark  again,  he  is  always  a successful 
Comforter;  he  never  attempts  what  he  cannot  accom- 
plish. 

Then,  to  close  up,  he  is  an  ever-present  Comforter,  so 
that  you  never  have  to  send  for  him.  Your  God  is  al- 
ways near  you;  and  when  you  need  comfort  in  your 
distress,  behold  the  word  is  nigh  thee ; it  is  in  thy  mouth, 
and  in  thy  heart.  He  is  an  ever-present  help  in  time 
of  trouble.  I wish  I had  time  to  expand  these  thoughts, 
but  I cannot. 

H.  The  second  thing  is,  the  comfort.  Now,  there 
are  some  persons  who  make  a great  mistake  about  the 
influence  of  the  Holy  Spirit.  A foolish  man  who  had 
a fancy  to  preach  in  a certain  pulpit,  though  in  truth 
he  was  quite  incapable  of  the  duty,  called  upon  the 
minister,  and  assured  him  solemnly,  that  it  had  been 
revealed  to  him  by  the  Holy  Ghost  that  he  was  to  preach 
in  his  pulpit.  “ Very  well,”  said  the  minister,  “1  sup- 
pose I must  not  doubt  your  assertion,  but  as  it  has  not 


THE  COMFORTER. 


79 


been  revealed  to  me  that  I am  to  let  you  preach,  you 
must  go  your  way,  until  it  is.”  I have  heard  many 
fanatical  persons  say  the  Holy  Spirit  revealed  this  and 
that  to  them.  Now,  that  is  very  generally  revealed  non- 
sense. The  Holy  Ghost  does  not  reveal  anything  fresh 
now.  ‘ He  brings  old  things  to  our  remembrance.  He 
shall  teach  you  all  things,  and  bring  all  things  to  your 
remembrance,  whatsoever  I have  told  you.”  The  canon 
of  revelation  is  closed,  there  is  no  more  to  be  added ; 
God  does  not  give  a fresh  revelation,  but  he  rivets  the 
old  one.  When  it  has  been  forgotten,  and  laid  in 
the  dusty  chamber  of  our  memory,  he  fetches  it  out  and 
cleans  the  picture,  but  does  not  paint  a new  one.  There 
are  no  new  doctrines,  but  the  old  ones  are  often  revived. 
It  is  not,  I say,  by  any  new  revelation  that  the  Spirit 
comforts.  He  does  so  by  telling  us  old  things  over 
again;  he  brings  a fresh  lamp  to  manifest  the  treasures 
hidden  in  Scriptm'e;  he  unlocks  the  strong  chests  in 
which  the  truth  has  long  lain,  and  he  points  to  secret 
chambers  filled  with  untold  riches;  but  he  coins  no 
more,  for  enough  is  done.  Believer!  there  is  enough  in 
the  Bible  for  thee  to  live  upon  forever.  If  thou  shouldst 
outnumber  the  years  of  Methuselah,  there  would  be  no 
need  for  a fresh  revelation;  if  thou  shouldst  live  till 
Christ  should  come  upon  the  earth,  there  would  be  no 
necessity  for  the  addition  of  a single  word;  if  thou 
shouldst  go  down  as  deep  as  Jonah,  or  even  descend  as 
David  said  he  did,  into  the  belly  of  hell,  still  there 
would  be  enough  in  the  Bible  to  comfort  thee  without 
a supplementary  sentence.  But  Christ  says,  He  siiall 
take  of  mine,  and  show  it  unto  you.”  Now,  let  me 
just  tell  you  briefly,  what  it  is  the  Holy  Ghost  tells  us. 

Ah!  does  he  not  whisper  to  the  heart,  Saint,  be  of 


so 


SERMONS. 


good  cheer — there  is  one  who  died  for  thee;  look  tt 
Calvary,  behold  his  wounds,  see  the  torrent  gushing 
from  his  side — there  is  thy  purchaser,  and  thou  art  se- 
cure. He  loves  thee  with  an  everlasting  love,  and  this 
chastisement*  is  meant  for  thy  good;  each  stroke  is 
working  thy  healing;  by  the  blueness  of  the  wound  thy 
soul  is  made  better.”  “ Whom  he  loveth  he  chasteneth^ 
and  scourgeth  every  son  whom  he  receiveth.”  Doubt 
not  his  grace,  because  of  thy  tribulation ; but  believe 
that  he  loveth  thee  as  much  in  seasons  of  trouble,  as 
in  times  of  happiness.  And  then,  moreover,  he  says, 
What  is  aB  thy  suffering  compared  with  that  of  thy 
Lord’s?  or  what,  when  weighed  in  the  scales  of  Jesus’ 
agonies,  is  all  thy  distress?”  And  especially  at  times 
does  the  Holy  Ghost  take  back  the  veil  of  heaven,  and 
lets  the  soul  behold  the  glory  of  the  upper  world!  Then 
it  is  that  the  saint  can  say,  ‘‘  O thou  art  a Comforter 
to  me!” 

“ Let  cares  like  a wild  deluge  come, 

And  storms  of  sorrow  fall ; 

May  I but  safely  reach  my  home, 

My  God,  my  heaven,  my  all.” 

Some  of  you  could  follow,  were  I to  tell  of  manifesta- 
tions of  heaven.  You,  too,  have  left  sun,  moon,  and 
stars  at  your  feet,  while,  in  your  flight,  outstripping  the 
tardy  lightning,  you  have  seemed  to  enter  the  gates  of 
pearl,  and  tread  the  golden  streets,  borne  aloft  on  wings 
of  the  Spirit.  But  here  we  must  not  trust  ourselves; 
lest,  lost  in  reverie,  we  forget  our  theme. 

HI.  And  now,  thirdly,  who  are  the  comforted  per- 
sons? I like,  you  know,  at  the  end  of  my  sermon  to 
cry  out,  Divide ! divide ! ” There  are  two  parties 
here  — some  who  are  comforted,  and  others  who  are 


THE  COMFORTER. 


81 


tne  comfortless  ones  — some  who  have  received  the 
consolations  of  the  Holy  Ghost,  and  some  who  have 
not  Now  let  us  try  and  sift  you,  and  see  which  is  the 
chaff,  and  which  is  the  wheat ; and  may  God  grant 
that  some  of  the  chaff  may,  this  night,  be  transformed 
into  his  wheat ! 

You  may  say,  “ How  am  I to  know  whether  I am  a 
recipient  of  the  comfort  of  the  Holy  Ghost?’’  You 
may  know  it  by  one  rule.  If  you  have  received  one 
blessing  from  God,  you  will  receive  all  other  blessings 
too.  Let  me  explain  myself.  If  I could  come  here  as 
an  auctioneer,  and  sell  the  gospel  off  in  lots,  I should 
dispose  of  it  all.  If  I could  say,  here  is  justification 
through  the  blood  of  Christ  — free;  giving  away, 
gratis ; many  a one  would  say,  ‘‘  I will  have  justifica- 
tion ; give  it  me : I wish  to  be  justified ; I wish  to  be 
pardoned.”  Suppose  I took  sanctification,  the  giving 
up  of  all  sin,  a thorough  change  of  heart,  leaving  off 
drunkenness  and  swearing ; many  would  say,  ‘‘  I don’t 
want  that ; I should  like  to  go  to  heaven,  but  I do  not 
want  that  holiness ; I should  like  to  be  saved  at  last, 
but  I should  like  to  have  my  drink  still ; I should  like 
to  enter  glory,  but  theji.  I must  have  an  oath  or  two 
on  the  road.”  Nay,  but,  sinner,  if  thou  hast  one  bless- 
ing, thou  shalt  have  all.  God  will  never  divide  the 
gospel.  He  wiU  not  give  justification  to  that  man, 
and  sanctification  to  another  — pardon  to  one  and  holi- 
ness to  another.  No,  it  all  goes  together.  Whom  he 
calls,  them  he  justifies ; whom  he  justifies,  them  he 
sanctifies ; and  whom  he  sanctifies,  them  he  also  glori- 
fies. O ! if  I could  lay  down  nothing  but  the  comforts 
of  the  gospel,  ye  would  fly  to  them  as  flies  do  to  honey. 
When  ye  come  to  be  ill,  ye  send  for  the  clergyman. 


82 


SERMONS. 


Ah ! you  all  want  your  minister  then  to  come  and  give 
you  consoling  words.  But,  if  he  be  an  honest  man,  he 
will  not  give  some  of  you  a particle  of  consolation. 
He  will  not  commence  pouxing  oil  when  the  knife 
would  be  better.  I want  to  make  a man  feel  his  sins 
before  1 dare  tell  him  anything  about  Christ.  I want 
to  probe  into  his  soul  and  make  him  feel  that  he  is  lost 
before  1 tell  him  anything  about  the  pui'chased  bless- 
ing. It  is  the  ruin  of  many  to  tell  them,  ‘‘  Now  just 
believe  on  Christ,  and  that  is  all  you  have  to  do.’’  If, 
instead  of  dying,  they  get  better,  they  rise  up  white- 
washed hypocrites  — that  is  all.  I have  heard  of  a 
city  missionary  who  kept  a record  of  two  thousand 
persons  who  were  supposed  to  be  on  their  death-bed, 
but  recovered,  and  whom  he  should  have  put  down  as 
converted  persons  had  they  died;  and  how  many  do 
you  think  lived  a Christian  life  afterwards  out  of  the 
two  thousand?  Not  two.  Positively  he  could  only 
find  one  who  was  found  to  live  afterwards  in  the  fear 
of  God.  Is  it  not  horrible  that  when  men  and  women 
come  to  die,  they  should  cry,  “comfort,  comfort?”  and 
tha1  hence  their  friends  conclude  that  they  are  children 
of  God,  while,  after  all,  they  have  no  right  to  consola- 
tion, but  are  intruders  upon  the  enclosed  grounds  of  the 
blessed  God.  O God,  may  these  people  ever  be  kept 
from  having  comfort  when  they  have  no  right  to  it! 
Have  you  the  other  blessings?  Have  you  had  the  com 
viction  of  sin  ? Have  you  ever  felt  your  guilt  before 
God?  Have  your  souls  been  humbled  at  Jesus’  feet? 
And  have  you  been  made  to  look  to  Calvary  alone  for 
your  refuge  ? If  not,  you  have  no  right  to  consolation. 
Do  not  take  an  atom  of  it.  The  Spirit  is  a convince! 
before  he  is  a Comforter;  and  you  must  have  the  other 


THE  COMFORTER. 


83 


operations  of  the  Holy  Spirit,  before  you  can  derive 
anything  from  this. 

And  now  I have  done.  You  have  heard  what  this 
babbler  hath  said  once  more.  What  has  it  been? 
Something  about  the  Comforter.  But  let  me  ask  you, 
before  you  go,  what  do  you  know  about  the  Comfor- 
ter ? Each  one  of  you,  before  descending  the  steps  of 
this  chapel,  let  this  solemn  question  thrill  through  your 
souls  — What  do  you  know  of  the  Comforter  ? O ! 
poor  souls,  if  ye  know  not  the  Comforter,  I will  tell 
you  what  you  shall  know.  You  shall  know  the  Judge! 
If  ye  know  not  the  Comforter  on  earth,  ye  shall  know 
the  Condemner  in  the  next  world,  who  shall  cry,  ‘‘  De- 
part, ye  cursed,  into  everlasting  fire  in  hell.”  Well 
might  Whitfield  call  out,  “ O earth,  earth,  earth,  hear 
the  word  of  the  Lord ! ” If  ye  were  to  live  here  for- 
ever, ye  might  slight  the  gospel ; if  ye  had  a lease  of 
your  lives,  ye  might  despise  the  Comforter.  But,  sirs, 
ye  must  die.  Since  last  we  met  together,  probably 
some  have  gone  to  their  long  last  home ; and  ere 
we  meet  again  in  this  sanctuary,  some  here  will 
be  amongst  the  glorified  above,  or  amongst  the 
damned  below.  Which  will  it  be  ? Let  your  soul 
answer.  If  to-night  you  fell  down  dead  in  your  pews, 
or  where  you  are  standing  in  the  gallery,  where  would 
you  be  ? in  heaven  or  in  hell?  Ah!  deceive  not  your- 
selves ; let  conscience  have  its  perfect  work ; and  if,  in 
the  sight  of  God,  you  are  obliged  to  say,  “ I tremble 
and  fear  lest  my  portion  should  be  with  unbelievers,” 
listen  one  moment,  and  then  I have  done  with  thee. 
‘‘  He  that  believeth  and  is  baptized  shall  be  saved,  and 
he  that  believeth  not  shall  be  damned.”  Weary  sinner, 
hellish  sinner,  thou  who  art  the  devil’s  castaway,  repro- 


84 


SERMONS. 


bate,  profligate,  harlot,  robber,  thief,  adulterer,  fornica- 
tor, drunkard,  swearer,  Sabbath-breaker  — list!  I speak 
to  thee  as  well  as  to  the  rest.  I exempt  no  man.  God 
hath  said  there  is  no  exemption  here.  “ Whosoever  be- 
lieveth  on  the  name  of  Jesus  Christ  shall  be  saved.” 
Sin  is  no  barrier:  thy  guilt  is  no  obstacle.  Whosoever 
— though  he  were  as  black  as  Satan,  though  he  were 
filthy  as  a fiend  — whosoever  this  night  believes,  shall 
have  every  sin  forgiven,  shall  have  every  crime  effaced ; 
shall  have  every  iniquity  blotted  out ; shall  be  saved  in 
the  Lord  Jesus  Christ,  and  shall  stand  in  heaven  safe 
and  secure.  That  is  the  glorious  gospel.  God  apply 
it  to  your  hearts,  and  give  you  faith  in  Jesus ! 

“We  haye  listened  to  the  preacher  — 

Truth  by  him  has  now  been  shown  ; 

But  we  want  a greater  teacher. 

From  the  everlasting  throne  : 

APPLICATION 
Is  the  work  of  God  alone, 


SERMON  V. 


CHRIST  CRUCIRIED. 


“But  we  preach  Christ  crucifled,  unto  the  Jews  a stumbling-block,  and  unto  the 
Greeks  foolishness;  but  unto  them  which  art  called,  both  Jews  and  Greeks,  Christ  the 
power  of  God,  and  the  wisdom  of  God.”  — 1 Coa.  I.  23,  24. 

What  contempt  hath  God  poured  upon  the  wisdom 
of  this  world!  How  hath  he  brought  it  to  nought,  and 
made  it  appear  as  nothing.  He  has  allowed  it  to  work 
out  its  own  conclusions,  and  prove  its  own  folly.  Men 
boasted  that  they  were  wise ; they  said  that  they  could 
find  out  God  to  perfection ; and  in  order  that  their  folly 
might  be  refuted  once  and  forever,  God  gave  them  the 
opportunity  of  so  doing.  He  said,  “Worldly  wisdom, 
I will  try  thee.  Thou  sayest  that  thou  art  mighty,  that 
thine  intellect  is  vast  and  comprehensive,  that  thine  eye 
is  keen,  and  thou  canst  find  all  secrets ; now,  behold, 
I try  thee;  I give  thee  one  great  problem  to  solve. 
Here  is  the  universe ; stars  make  its  canopy,  fields  and 
flowers  adorn  it,  and  the  floods  roll  o’er  its  surface ; my 
name  is  written  therein ; the  invisible  things  of  God 
may  be  clearly  seen  in  the  things  which  are  made.” 
“Philosophy,  I give  thee  this  problem  — find  me  out 
Here  are  my  works — find  me  out.  Discover  in  the 
8 (8/^- 


86 


SERMONS. 


wondrous  world  which  I have  made,  the  way  to  wor- 
ship me  acceptably.  I give  thee  space  enough  to  do  it 
— there  are  data  enough.  Behold  the  clouds,  the  earth, 
and  the  stars.  I give  thee  time  enough ; I will  give 
thee  four  thousand  years,  and  I will  not  interfere ; but 
tliou  shalt  do  as  thou  wilt  with  thine  own  world.  I will 
give  thee  men  enough;  for  I will  make  great  minds  and 
vast,  whom  thou  shalt  call  lords  of  earth ; thou  shalt 
have  orators,  thou  shalt  have  philosophers.  Find  me 
out,  O reason ; find  me  out,  O wisdom ; find  me  out,  if 
thou  canst ; find  me  out  unto  perfection ; and  if  thou 
canst  not,  then  shut  thy  mouth  forever,  and  then  will  I 
teach  thee  that  the  wisdom  of  God  is  wiser  than  the 
wisdom  of  man;  yea,  that  the  foolishness  of  God  is 
wiser  than  men.’’  And  how  did  the  wisdom  of  man 
work  out  the  problem?  How  did  wisdom  perform  her 
feat?  Look  upon  the  heathen  nations;  there  you  see 
the  result  of  wisdom’s  researches.  In  the  time  of  Jesus 
Christ,  you  might  have  beheld  the  earth  covered  with 
the  slime  of  pollution,  a Sodom  on  a large  scale — cor- 
rupt, filthy,  depraved;  indulging  in  vices  which  we  dare 
not  mention ; revelling  in  lust  too  abominable  even  for 
our  imagination  to  dwell  upon  for  a moment.  We  find 
the  men  prostrating  themselves  before  blocks  of  wood 
and  stone,  adoring  ten  thousand  gods  more  vicious 
than  themselves.  We  find,  in  fact,  that  reason  wrote 
out  her  lines  with  a finger  covered  with  blood  and  filth; 
and  that  she  forever  cut  herself  out  from  all  her  glory 
by  the  vile  deeds  she  did.  She  would  not  worship  God. 
She  would  not  bow  down  to  him  who  is  ^‘clearly  seen,” 
but  she  worshipped  any  creature — the  reptile  that 
crawled,  the  crocodile,  the  viper — everything  might  be 
a god;  but  not,  forsooth,  the  God  of  heaven.  Vice 


cmiisr  CRUCIFIED. 


87 


might  be  made  into  a ceremony,  the  greatest  crime 
might  be  exalted  into  a religion;  but  true  worship  she 
xnew  nothing  of.  Poor  reason!  poor  wisdom!  how  art 
thou  fallen  from  heaven;  like  Lucifer,  thou  son  of  the 
morning!  thou  art  lost;  thou  hast  wiitten  out  thy  con- 
clusion, but  a conclusion  of  consummate  folly.  “ After 
that  in  the  wisdom  of  God,  the  world  by  wisdom  knew 
not  God,  it  pleased  God  by  the  foolishness  of  preach- 
ing to  save  them  that  believe.’’ 

Wisdom  had  had  its  time,  and  time  enough ; it  had 
done  its  all,  and  that  was  little  enough ; it  had  made 
the  world  worse  than  it  was  before  it  stepped  upon  it, 
and  ‘^now,”  says  God,  “foolishness  shall  overcome 
wisdom  ; now  ignorance,  as  ye  call  it,  shall  sweep  away 
science;  now  (saith  God,)  humble,  child-like  faith  shall 
crumble  to  the  dust  all  the  colossal  systems  your  hands 
have  piled.”  He  calls  his  warriors.  Christ  puts  his 
trumpet  to  his  mouth,  and  up  come  the  warriors,  clad  in 
fishermen’s  garb,  with  the  brogue  of  the  lake  of  Gablee 
— poor  humble  mariners.  Here  are  the  warriors,  O 
wisdom,  that  are  to  confound  thee ; these  are  the  heroes 
who  shall  overcome  thy  proud  philosophers ; these  men 
are  to  plant  their  standard  upon  thy  ruined  walls,  and 
bid  them  fall  forever ; these  men  and  their  successors 
are  to  exalt  a gospel  in  the  world  which  ye  may  laugh 
at  as  absurd,  which  ye  may  sneer  at  as  folly,  but  which 
shall  be  exalted  above  the  hills,  and  shall  be  glorious 
even  to  the  highest  heavens.  Since  that  day,  God  has 
always  raised  up  successors  of  the  apostles.  I claim 
to  be  a successor  of  the  apostles ; not  by  any  lineal 
descent,  but  because  I have  the  same  roll  and  charter 
as  any  apostle,  and  am  as  much  called  to  preach  the 
gospel  as  Paul  himself ; if  not  as  much  owned  by  the 


88 


SKIOIONS. 


convcrsioil  of  sinners,  yet,  in  a measure,  blessed  of  God; 
and,  therefore,  here  1 stand,  foolish  as  Paul  might  be, 
foolish  as  Peter,  or  any  of  those  fishermen ; but  still 
with  the  might  of  God  I grasp  the  sword  of  truth, 
coming  here  to  “preach  Christ  and  him  crucified,  unto 
the  Jews  a stumbling-block,  and  unto  the  Greeks  fool- 
ishness; but  unto  them  which  are  called,  both  Jews  and 
Greeks,  Christ  the  power  of  God,  and  the  wisdom  of 
God.” 

Before  I enter  upon  our  text,  let  me  very  briefly  tell 
you  what  I believe  preaching  Christ  and  him  crucified 
is.  My  friends,  1 do  not  believe  it  is  preaching  Christ 
and  him  crucified,  to  give  people  a batch  of  philoso- 
phy every  Sunday  morning  and  evening,  and  neglect 
the  truths  of  this  Holy  Book.  I do  not  believe  it  is 
preaching  Christ  and  him  crucified,  to  leave  out  the 
main  cardinal  doctrines  of  the  Word  of  God,  and 
preach  a religion  which  is  all  a mist  and  a haze,  with- 
out any  definite  truths  whatever.  I take  it  that  man 
does  not  preach  Christ  and  him  crucified,  who  can  get 
through  a sermon  without  mentioning  Christ’s  name 
once ; nor  does  that  man  preach  Christ  and  him  cruci- 
fied, who  leaves  out  the  Holy  Spirit’s  work,  who  never 
says  a word  about  the  Holy  Ghost,  so  that  indeed  the 
hearers  might  say,  “We  do  not  so  much  as  know 
whether  there  be  a Holy  Ghost.”  And  I have  my  own 
private  opinion,  that  there  is  no  such  thing  as  preach- 
ing Christ  and  him  crucified,  unless  you  preach  what 
now-a-days  is  called  Calvinism.  I have  my  own  ideas, 
and  those  I always  state  boldly.  It  is  a nickname  to 
call  it  Calvanism.  Calvinism  is  the  gospel,  and  nothing 
else.  I do  not  believe  we  can  preach  the  gospel,  if  we 
do  not  preach  justification  by  faith  without  works  ; no) 


CHRIST  CRUCIFIED. 


89 


unless  we  preach  the  sovereignty  of  God  in  his  dispen- 
sation of  grace ; nor  unless  we  exalt  the  electing,  un- 
changeable, eternal,  immutable,  conquering  love  of  Je- 
hovah ; nor,  I think,  can  we  preach  the  gospel,  unless 
we  base  it  upon  the  peculiar  redemption  which  Christ 
made  for  his  elect  and  chosen  people ; nor  can  I com- 
prehend a gospel  which  lets  saints  fall  away  after  they 
are  called,  and  suffers  the  children  of  God  to  be  burned 
in  the  fires  of  damnation,  after  having  believed.  Such 
a gospel  1 abhor.  The  gospel  of  the  Bible  is  not  such 
a gospel  as  that.  We  preach  Christ  and  him  crucified 
in  a different  fashion,  and  to  aU  gainsayers  we  reply, 
‘‘We  have  not  so  learned  Christ.”  * 

There  are  three  things  in  the  text:  first,  a gospel  re- 
jected, “ Christ  crucified,  to  the  Jews  a stumbling-block, 
and  to  the  Greeks  foolishness;”  secondly,  a gospel  tri- 
umphant, “ unto  those  who  are  called,  both  Jews  and 
Greeks ; ” and  thirdly,  a gospel  admired ; it  is  to  them 
who  are  called  “ the  power  of  God  and  the  wisdom  of 
God.” 

L First,  we  have  here  a gospel  rejected.  One  would 
have  imagined  that,  when  God  sent  his  gospel  to  men, 
all  men  would  meekly  listen,  and  humbly  receive  its 
truths.  We  should  have  thought  that  God’s  ministers 
had  but  to  proclaim  that  life  is  brought  to  light  by  the 
gospel,  and  that  Christ  is  come  to  save  sinners,  and 
every  ear  would  be  attentive,  every  eye  would  be  fixed, 
and  every  heart  would  be  wide  open  to  receive  the 
truth.  We  should  have  said,  judging  favorably  of  our 
fellow-creatures,  that  there  would  not  exist  in  the 
world  a monster  so  vile,  so  depraved,  so  polluted,  as  to 
put  so  much  as  a stone  in  the  way  of  the  progress  of 
truth;  we  could  not  have  conceived  such  a thing;  yet 
8* 


90 


SERMONS. 


that  conception  is  the  truth.  When  the  gospel  was* 
preached,  instead  of  being  accepted  and  admired,  one 
universal  hiss  went  up  to  heaven ; men  could  not  bear 
it ; its  first  preacher  they  dragged  to  the  brow  of  the 
hill,  and  would  have  sent  him  down  headlong ; yea, 
they  did  more  — they  nailed  him  to  the  cross,  and  there 
they  let  him  languish  out  his  dying  life  in  agony  such 
as  no  man  hath  borne  since.  All  his  chosen  ministers 
have  been  hated  and  abhorred  by  worldlings ; instead 
of  being  listened  to,  they  have  been  scoffed  at ; treated 
as  if  they  were  the  offscouring  of  all  things,  and  the 
very  scum  of  mankind.  Look  at  the  holy  men  in  the 
old  times,  how  they  were  driven  from  city  to  city,  perse- 
cuted, afflicted,  tormented,  stoned  to  death,  wherevei 
the  enemy  had  power  to  do  so.  Those  friends  of  men 
those  real  philanthropists,  who  came  with  hearts  big 
with  love,  and  hands  full  of  mercy,  and  lips  pregnant 
with  celestial  fire,  and  souls  that  burned  with  holy  in- 
fluence ; those  men  were  treated  as  if  they  were  spies 
in  the  camp,  as  if  they  were  deserters  from  the  com- 
mon cause  of  mankind ; as  if  they  were  enemies,  and 
not,  as  they  truly  were,  the  best  of  friends.  Do  not 
suppose,  my  friends,  that  men  like  the  gospel  any  bet- 
ter now  than  they  did  then.  There  is  an  idea  that  you 
are  growing  better.  I do  not  believe  it.  You  are 
growing  worse.  In  many  respects  men  may  be  better; 
— outwardly  better ; but  the  heart  within  is  still  the 
same.  The  human  heart  of  to-day  dissected,  would 
be  just  like  the  human  heart  a thousand  years  ago ; the 
gall  of  bitterness  within  that  breast  of  yours,  is  just  as 
bitter  as  the  gall  of  bitterness  in  that  of  Simon  of  old. 
We  have  in  our  hearts  the  same  latent  opposition  to 


CHRIST  CRUCIFIED. 


91 


the  truth  of  God ; and  hence  we  find  men,  even  as  of 
old,  who  scorn  the  gospel. 

I shall,  in  speaking  of  the  gospel  rejected,  endeavor 
lo  point  out  the  two  classes  of  persons  who  equally 
despise  the  truth.  The  Jews  make  it  a stumbling- 
block,  and  the  Greeks  account  it  foolishness.  Now 
these  two  very  respectable  gentlemen  — the  Jew  and 
the  Greek  — 1 am  not  going  to  make  these  ancient  indi- 
viduals the  object  of  my  condemnation,  but  I look  upon 
them  as  members  of  a great  parliament,  representa- 
tives of  a great  constituency,  and  I shall  attempt  to 
show  that,  if  all  the  race  of  Jews  were  cut  off,  there 
would  be  still  a great  number  in  the  world  who  would 
answer  to  the  name  of  Jews,  to  whom  Christ  is  a 
stumbling-block  ; and  that  if  Greece  were  swallowed 
up  by  some  earthquake,  and  ceased  to  be  a nation, 
there  would  still  be  the  Greek  unto  whom  the  gospel 
would  be  foolishness.  I shall  simply  introduce  the 
Jew  and  the  Greek,  and  let  them  speak  a moment  to 
you,  in  order  that  you  may  see  the  gentlemen  who  rep- 
resent you ; the  representative  men ; the  persons  who 
stand  for  many  of  you,  who  as  yet  are  not  called  by 
divine  grace. 

The  first  is  a Jew  to  him  the  gospel  is  a stumbling- 
block.  A respectable  man  the  Jew  was  in  his  day;  all 
formal  religion  was  concentrated  in  his  person ; he 
went  up  to  the  temple  very  devoutly ; he  tithed  all  he 
had,  even  to  the  mint  and  the  cummin.  You  would 
see  him  fasting  twice  in  the  week,  with  a face  all 
marked  with  sadness  and  sorrow.  If  you  looked  at 
him,  he  had  the  law  between  his  eyes ; there  was  the 
phylactery,  and  the  borders  of  his  garments  of  amazing 
width,  that  he  might  never  be  supposed  to  be  a Gentile 


92 

dog ; that  no  one  might  ever  conceive  that  he  was  not 
an  Hebrew  of  pure  descent.  He  had  a holy  ancestry; 
he  came  of  a pious  family ; a right  good  man  was  he. 
He  could  not  like  those  Sadducees  at  all,  who  had  no 
religion.  He  was  thoroughly  a religious  man;  he  stood 
up  for  his  synagogue ; he  would  not  have  that  temple 
on  Mount  Gerizim ; he  could  not  bear  the  Samaritans, 
he  had  no  dealings  with  them ; he  was  a religionist  of 
the  first  order,  a man  of  the  very  finest  kind ; a speci- 
men of  a man  who  is  a moralist,  and  who  loves  the 
ceremonies  of  the  law.  Accordingly,  when  he  heard 
about  Christ,  he  asked  who  Christ  was.  “ The  Son  of 
a carpenter.”  Ah ! “ The  son  of  a carpenter,  and  his 

mother’s  name  was  Mary,  and  his  father’s  name 
Joseph.”  That  of  itself  is  presumption  enough,”  said 
he ; “ positive  proof,  in  fact,  that  he  cannot  be  the  Mes- 
siah.” And  what  does  he  say?  Why,  he  says,  ‘‘  Woe 
unto  you.  Scribes  and  Pharisees,  hypocrites.”  “ That 
won’t  do.”  Moreover,  he  says,  “ It  is  not  by  the  works 
of  the  flesh  that  any  man  can  enter  into  the  kingdom 
of  heaven.”  The  Jew  tied  a double  knot  in  his  phy- 
lactery at  once ; he  thought  he  would  have  the  borders 
of  his  garment  made  twice  as  broad.  He  bow  to  the 
Nazarene ! No,  no ; and  if  so  much  as  a disciple 
crossed  the  street,  he  thought  the  place  polluted,  and 
would  not  tread  in  his  steps.  Do  you  think  he  would 
give  up  his  old  father’s  religion,  the  religion  which 
came  from  Mount  Sinai,  that  old  religion  that  lay  in  the 
ark  and  the  overshadowing  cherubim  ? He  give  that 
up ! not  he.  A vile  imposter  — that  is  all  Christ  was 
in  his  eyes.  He  thought  so.  “ A stumbling-block  to 
me ; I cannot  hear  about  it ; I will  not  listen  to  it” 
Accordingly,  he  turned  a deaf  ear  to  all  the  preacher’s 


CHRIST  CRUCIFIED. 


93 


eloquence,  and  listened  not  at  all.  Farewell,  old  Jew ! 
Thou  sleepest  with  thy  fathers,  and  thy  generation  is  a 
wandering  race,  still  walking  the  earth.  Farewell!  1 
have  done  with  thee.  Alas ! poor  wretch,  that  Christ, 
who  was  thy  stumbling-block,  shall  be  thy  judge,  and 
on  thy  head  shall  be  that  loud  curse.  “ His  blood  be 
on  us  and  on  our  children.”  But  I am  going  to  find 
out  IVIr.  Jew  here  in  Exeter  HaU  — persons  who 
answer  to  his  description  — to  whom  Jesus  Christ  is  a 
stumbling-block.  Let  me  introduce  you  to  yourselves, 
some  of  you.  You  were  of  a pious  family  too,  were 
you  not  ? Yes.  And  you  have  a religion  which  you 
love ; you  love  it  so  far  as  the  chrysalis  of  it  goes,  the 
outside,  the  covering,  the  husk.  You  would  not  have 
one  rubric  altered,  nor  one  of  those  dear  old  arches 
taken  down,  nor  the  stained  glass  removed,  for  aU  the 
world ; and  any  man  who  should  say  a word  against 
such  things,  you  would  set  down  as.  a heretic  at  once. 
Or,  perhaps,  you  do  not  go  to  such  a place  of  worship, 
but  you  love  some  plain  old  meeting-house,  where  your 
forefathers  worshipped,  called  a dissenting  chapel.  Ah! 
it  is  a beautiful  plain  place ; you  love  it,  you  love  its 
ordinances,  you  love  its  exterior  ; and*if  any  one  spoke 
against  the  place,  how  vexed  you  would  feel.  You 
think  that  what  they  do  there,  they  ought  to  do  every- 
where ; in  fact,  your  church  is  a model  one  ; the  place 
where  you  go  is  exactly  the  sort  of  place  for  everybody; 
and  if  I were  to  ask  you  why  you  hope  to  go  to 
heaven,  you  would  perhaps  say,  ‘‘Because  I am  a Bap- 
tist,” or,  “ Because  I am  an  Episcopalian,”  or  whatever 
other  sect  you  belong  to.  There  is  yourself;  I know 
Jesus  Christ  wiU  be  to  you  a stumbling-block.  If  I 
come  and  tell  you,  that  all  your  going  to  the  house  of 


94 


SERMON^, 


God  is  good  for  nothing ; if  I tell  you  that  all  those 
many  times  you  have  been  singing  and  praying,  all  pass 
for  nothing  in  the  sight  of  God,  because  you  are  a hypo- 
crite and  a formalist.  If  I tell  you  that  your  heart  is 
not  right  with  God,  and  that  unless  it  is  so,  aU  the 
external  is  good  for  nothing,  I know  what  you  will  say, 
— “I  shan’t  hear  that  young  man  again.”  It  is  a 
stumbling-block.  If  you  had  stepped  in  anywhere 
where  you  had  heard  formalism  exalted : if  you  had 
been  told  ‘‘  this  must  you  do,  and  this  other  must  you 
do,  and  then  you  will  be  saved,”  you  would  highly  ap- 
prove of  it.  But  how  many  are  there  externally  reli- 
gious, with  .whose  characters  you  could  find  no  fault, 
but  who  have  never  had  the  regenerating  influence  of 
the  Holy  Ghost ; who  never  were  made  to  lie  prostrate 
on  their  face  before  Calvary’s  cross ; who  never  turned 
a wistful  eye  to  yonder  Saviour  crucified ; who  never 
put  their  trust  in  him  that  was  slain  for  the  sons  of 
men.  They  love  a superficial  religion,  but  when  a man 
talks  deeper  than  that,  they  set  it  down  for  cant.  You 
may  love  all  that  is  external  about  religion,  just  as  you 
may  love  a man  for  his  clothes  — caring  nothing  for 
the  man  himself.  K so,  I know  you  are  one  of  those 
who  reject  the  gospel.  You  will  hear  me  preach ; and 
while  I speak  about  the  externals,  you  will  hear  me 
with  attention ; whilst  I plead  for  morality,  and  argue 
against  drunkenness,  or  show  the  heinousness  of  Sab- 
bath-breaking, all  well  and  good ; but  if  once  I say. 
Except  ye  be  converted,  and  become  as  little  children, 
ye  can  in  no  wise  enter  into  the  kingdom  of  God ; ” if 
once  I tell  you  that  you  must  be  elected  of  God : that  you 
must  be  purchased  with  the  Saviour’s  blood  — that  you 
must  be  converted  by  the  Holy  Ghost  — you  say,  He 


CHRIST  CRUCIFIED. 


95 


is  a fanatic!  Away  with  him,  away  with  him!  We  do 
not  want  to  hear  that  any  more.”  Christ  crucified,  is 
to  the  Jew  — the  ceremonialist  — a stumbling-block 
But  there  is  another  specimen  of  this  Jew  to  be 
found.  He  is  thoroughly  orthodox  in  his  sentiments. 
As  for  forms  and  ceremonies,  he  thinl^s  nothing  about 
them.  He  goes  to  a place  of  worship  where  he  learns 
sound  doctrine.  He  will  hear  nothing  but  what  is  true. 
He  likes  that  we  should  have  good  works  and  morality 
He  is  a good  man,  and  no  one  can  find  fault  with  him. 
Here  he  is,  regular  in  his  Sunday  pew.  In  the  market 
he  walks  before  men  in  all  honesty  — so  you  would 
imagine.  Ask  him  about  any  doctrine,  and  he  can 
give  you  a disquisition  upon  it.  In  fact,  he  could 
write  a treatise  upon  anything  in  the  Bible,  and  a great 
many  things  besides.  He  kuows  almost  everything ; 
and  here,  up  in  this  dark  attic  of  the  head,  his  religion 
has  taken  up  its  abode  ; he  has  a best  parlor  dov/n  in 
his  heart,  but  his  religion  never  goes  there  — that  is 
shut  against  it.  He  has  money  in  there  — Mammon, 
worldiness;  or  he  has  something  else  — self-love,  pride. 
Perhaps  he  loves  to  hear  experimental  preaching ; he 
admires  it  all ; in  fact,  he  loves  anything  that  is  sound. 
But  then,  he  has  not  any  sound  in  himself ; or  rather,  it 
is  all  sound,  and  there  is  no  substance.  He  likes  to 
hear  true  doctrine  ; but  it  never  penetrates  his  inner 
man.  You  never  see  him  weep.  Preach  to  him  about 
Christ  crucified,  a glorious  subject,  and  you  never  see 
a tear  roll  down  his  cheek ; tell  him  of  the  mighty  in- 
fluence of  the  Holy  Ghost  — he  admires  you  for  it,  but 
he  never  had  the  hand  of  the  Holy  Spirit  on  his  soul ; 
tell  him  about  communion  with  God,  plunging  in  God- 
head’s deepest  sea,  and  being  lost  in  its  immensity  — the 


96 


SERMONfir. 


man  loves  to  hear,  but  he  never  experiences,  he  has 
never  communed  with  Christ;  and  accordingly,  when 
you  once  begin  to  strike  home ; when  you  lay  him  on 
the  table,  take  out  your  dissecting  knife,  begin  to  cut 
him  up,  and  show  him  his  own  heart,  let  him  see  what 
it  is  by  nature,  and  what  it  must  become  by  grace  — the 
man  starts,  he  cannot  stand  that ; he  wants  none  of 
that  — Christ  received  in  the  heart,  and  accepted.  Al- 
beit that  he  loves  it  enough  in  the  head,  ’t  is  to  him  a 
stumbling-block,  and  he  casts  it  away.  Do  you  see 
yourselves  here,  my  friends  ? See  yourselves  as  others 
see  you  ? See  yourselves  as  God  sees  you  ? For  so  it 
is,  here  be  many  to  whom  Christ  is  as  much  a stum- 
bling-block now  as  ever  he  was.  O ye  formalists ! I 
speak  to  you ; O ye  who  have  the  nutshell,  but  abhor 
the  kernel ; O ye  who  like  the  trappings  and  the  dress, 
but  care  not  for  that  fair  virgin  who  is  clothed  there- 
with ; O ye  who  lO^e  the  paint  and  the  tinsel,  but  abhor 
the  solid  gold,  I speak  to  you ; I ask  you,  does  your 
religion  give  you  solid  comfort?  Can  you  stare  death 
in  the  face  with  it,  and  say,  ‘‘  I know  that  my  Redeemer 
liveth?”  Can  you  close  your  eyes  at  night,  and  your 
vesper  song  shall  be : 

“ I to  the  end  must  endure. 

As  sure  as  the  earnest  is  giv^en? 

Can  you  bless  God  for  affliction  ? Can  you  plunge  in, 
accoutred  as  ye  are,  and  swim  through  all  the  floods 
of  trial?  Can  you  march  triumphant  through  the 
lion’s  den,  laugh  at  affliction,  and  bid  defiance  to  hell  ? 
Can  you  ? No ! Your  gospel  is  an  effeminate  thing  — 
a thing  of  words  and  sounds,  and  not  of  power.  Cast 
it  from  you,  I beseech  you ; it  is  not  worth  your  keep- 


CHRIST  CRUCIFIED. 


97 


ing;  and  when  you  come  before  the  throne  of  God, 
you  will  find  it  will  fail  you,  and  fail  you  so  that  you 
shall  never  find  another ; for  lost,  ruined,  destroyed,  ye 
shall  find  that  Christ,  who  is  now  a^avdalov^  a stum- 
bling-block, will  be  your  judge. 

1 have  found  out  the  Jew,  and  I have  now  to  dis- 
cover the  Greek.  He  is  a person  of  quite  a different 
exterior  to  the  Jew.  As  to  the  phylactery,  to  him  it  is 
all  rubbish ; and  as  to  the  broad  hemmed  garment,  he 
despises  it.  He  does  not  care  for  the  forms  of  religion ; 
he  has  an  intense  aversion,  in  fact,  to  broad-brimmed 
hats,  or  to  everything  which  looks  like  outward  show. 
He  likes  eloquence;  he  admires  a smart  saying;  he 
loves  a quaint  expression ; he  lilces  to  read  the  last  new 
book ; he  is  a Greek,  and  to  him  the  gospel  is  foolish- 
ness. The  Greek  is  a gentleman  found  everywhere, 
now-a-days;  manufactured  sometimes  in  colleges,  con- 
stantly made  in  schools,  produced  everywhere.  He  is 
on  the  exchange,  in  the  market;  he  keeps  a shop, 
rides  in  a carriage  ; he  is  noble,  a gentleman ; he  is 
everywhere,  even  in  court.  He  is  thoroughly  wise. 
Ask  him  anything,  and  he  knows  it.  Ask  for  a quota- 
tion from  any  of  the  old  poets,  or  any  one  else,  and  he 
can  give  it  you.  If  you  are  a Mohammedan,  and  plead 
the  claims  of  your  religion,  he  will  hear  you  very  pa- 
tiently. But  if  you  are  a Christian,  and  talk  to  him  of 
Jesus  Christ,  “ Stop  your  cant,’’  he  says,  “ I don’t  want 
to  hear  anything  about  that.”  This  Grecian  gentleman 
believes  all  philosophy  except  the  true  one;  he  studies 
all  wisdom  except  the  wisdom  of  God ; he  likes  all 
learning  except  spiritual  learning ; he  loves  everything 
except  that  which  God  approves;  he  likes  everything 
which  man  makes,  and  nothing  which  comes  from  God ; 


98 


SERMONS. 


it  is  foolishness  to  him,  confounded  foolishness.  You 
have  only  to  discourse  about  one  doctrine  in  the  Bible, 
and  he  shuts  his  ears ; he  wishes  no  longer  for  your 
company  — it  is  foolishness.  I have  met  this  gentleman 
a great  many  times.  Once,  when  I saw  him,  he  told 
me  he  did  not  believe  in  any  religion  at  all ; and  when 
I said  I did,  and  had  a hope  that  when  I died  I should 
go  to  heaven,  he  said  he  dared  say  it  was  very  comfort- 
able, but  he  did  not  believe  in  religion,  and  that  he  was 
sure  it  was  best  to  live  as  nature  dictated.  Another 
time  he  spoke  well  of  all  religions,  and  believed  they 
were  very  good  in  their  place,  and  all  true  ; and  he  had. 
no  doubt  that,  if  a man  were  sincere  in  any  kind  of 
religion,  he  would  be  all  right  at  last.  I told  him  I did 
not  think  so,  and  that  I believed  there  was  but  one  re- 
ligion revealed  of  God  — the  religion  of  God’s  elect, 
the  religion  which  is  the  gift  of  Jesus.  He  then  said  I 
was  a bigot,  and  wished  me  good  morning.  It  was  to 
him  foolishness.  He  had  nothing  to  do  with  me  at  all. 
He  either  liked  no  religion,  or  every  religion.  Another 
time  I held  him  by  the  coat  button,  and  I discussed 
with  him  a little  about  faith.  He  said,  It  is  all  very 
well,  I believe  that  is  true  Protestant  doctrine.”  But 
presently  I said  something  about  election,  and  he  said, 
‘‘  I don’t  lil^e  that ; many  people  have  preached  that 
and  turned  it  to  bad  account.”  I then  hinted  some- 
thing about  free  grace ; but  that  he  could  not  endure, 
it  was  to  him  foolishness.  He  was  a polished  Greek, 
and  thought  that  if  he  were  not  chosen,  he  ought  to  be. 
He  never  liked  that  passage,  “ God  hath  chosen  the 
foolish  things  of  this  world  to  confound  the  wise,  and 
the  things  which  are  not,  to  bring  to  nought  things  that 
are.”  He  thought  it  was  very  discreditable  to  the  Bi- 


CHRIST  CRUCIFIED. 


99 


. and  when  the  book  was  revised,  he  had  no  doubt 
it  would  be  cut  out.  To  such  a man  — for  he  is  here 
this  morning,  very  likely  come  to  hear  this  reed  shaken 
of  the  wind  — I have  to  say  this : Ah ! thou  wise 
man,  full  of  worldly  wisdom ; thy  wisdom  will  stand 
thee  here,  but  what  wilt  thou  do  in  the  swellings  of 
Jordan  ? Philosophy  may  do  well  for  thee  to  lean 
upon  whilst  thou  walkest  through  this  world;  but 
the  river  is  deep,  and  thou  wilt  want  something 
more  than  that.  If  thou  hast  not  the  arm  of  the 
Most  High  to  hold  thee  up  in  the  flood  and  cheer 
thee  with  promises,  thou  wilt  sink,  man;  with  all 
thy  philosophy,  thou  wilt  sink ; with  all  thy  learning, 
thou  shalt  sink,  and  be  washed  into  that  awful  ocean 
of  eternal  torment,  where  thou  shalt  be  forever.  Ah ! 
Greeks,  it  may  be  foolishness  to  you,  but  ye  shall  see 
the  man  your  judge,  and  then  shall  ye  rue  the  day 
that  e’er  ye  said  that  God’s  gospel  was  foolishness. 

11.  Having  spoken  thus  far  upon  the  gospel  rejected^ 
I shall  now  briefly  speak  upon  the  gospel  tiiumphant. 

Unto  us  who  are  called,  both  Jews  and  Greeks,  it  is 
the  power  of  God,  and  the  wisdom  of  God.”  Yonder 
man  rejects  the  gospel,  despises  grace,  and  laughs  at  it 
as  a delusion.  Here  is  another  man  who  laughed  at  it 
too ; but  God  will  fetch  him  down  upon  his  knees. 
Christ  shall  not  die  for  nothing.  The  Holy  Ghost  shall 
not  strive  in  vain.  God  hath  said,  “ My  word  shall  not 
return  unto  me  void,  but  it  shall  accomplish  that  which 
I plea?^ , and  it  shall  prosper  in  the  thing  whereto  I sent 
it.”  He  shall  see  of  the  travail  of  his  soul,  and  shall 
be  a!  andantly  satisfied.”  If  one  sinner  is  not  saved, 
ano  ler  shall  be.  The  Jew  and  the  Greek  shall  never 
dr  pulate  heaven.  The  choirs  of  glory  shall  not  lose 


100 


SERMONS. 


a single  songster  by  all  the  opposition  of  Jews  an^ 
Greeks;  for  God  hath  said  it;  some  shall  be  called; 
some  shall  be  saved ; some  shall  be  rescued. 

“ Perish  the  virtue,  as  it  ought,  abhorred. 

And  the  fool  with  it,  who  insults  his  Lord. 

The  atonement  a Redeemer’s  love  has  wrought 
Is  not  for  you  — the  righteous  need  it  not. 

See’st  thou  yon  harlot  wooing  all  she  meets. 

The  worn-out  nuisance  of  the  public  streets. 

Herself  from  morn  to  night,  from  night  to  morn, 

Her  own  abhorrence,  and  as  much  your  scorn: 

The  gracious  shower,  unlimited  and  free. 

Shall  fall  on  her,  when  Heaven  denies  it  thee. 

Of  all  that  wisdom  dictates,  this  the  drift, 

That  man  is  dead  in  sin,  and  life  a gift.” 

If  the  righteous  and  good  are  not  saved,  if  they  re- 
ject the  gospel,  there  are  others  who  are  to  be  called, 
others  who  shall  be  rescued ; for  Clirist  will  not  lose  the 
merits  of  his  agonies,  or  the  purchase  of  his  blood. 
‘‘  Unto  us  who  are  called^  I received  a note  this  week 
asking  me  to  explain  that  word,  called ; because  in  one 
passage  it  says,  “ many  are  called  but  few  are  chosen,” 
while  in  another  it  appears  that  aU  who  are  called  must 
be  chosen.  Now,  let  me  observe  that  there  are  two 
calls.  As  my  old  friend,  John  Bunyan,  says,  the  hen 
has  two  calls,  the  common  cluck,  which  she  gives  daily 
and  hourly,  and  the  special  one,  which  she  means  for 
her  little  chickens.  So  there  is  a general  call,  a call  made 
to  every  man ; every  man  hears  it.  Many  are  called  by  it ; 
all  you  are  called  this  morning  in  that  sense,  but  very  few 
are  chosen.  The  other  is  a special  call,  the  children’s 
call.  You  know  how  the  bell  sounds  over  the  work- 
shop, to  call  the  men  to  work  — that  is  a general  call. 
A father  goes  to  the  door  and  calls  out,  ‘‘John,  it  is 


CHRIST  CRUCIFIED. 


101 


dinner-time  ” — that  is  the  special  call.  Many  are  called 
with  the  general  call,  but  they  are  not  chosen;  the 
special  call  is  for  the  children  only,  and  that  is  what 
is  meant  in  the  text,  ‘‘  Unto  us  who  are  called,  both 
Jews  and  Greeks,  the  power  of  God  and  the  wisdom 
of  God.”  That  call  is  always  a special  one.  While 
I stand  here  and  call  men,  nobody  comes;  while  I 
preach  to  sinners  universally,  no  good  is  done;  it  is 
like  the  sheet  lightning  you  sometimes  see  on  the  sum- 
mer’s evening,  beautiful,  grand ; but  whoever  heard  of 
anything  being  struck  by  it  ? But  the  special  call  is 
the  forked  flash  from  heaven ; it  strikes  somewhere ; it 
is  the  arrow  sent  in  between  the  joints  of  the  harness. 
The  call  which  saves  is  lil^e  that  of  Jesus,  when  he 
said  “ Mary,”  and  she  said  unto  him  ‘‘  Rabboni.”  Do 
you  know  anything  about  that  special  call,  my  beloved? 
Did  Jesus  ever  call  you  by  name  ? Canst  thou  recol- 
lect the  hour  when  he  whispered  thy  name  in  thine 
ear,  when  he  said,  “ Come  to  me?”  If  so,  you  will 
grant  the  truth  of  what  I am  going  to  say  next  about 
It — that  it  is  an  effectual  call.  There  is  no  resisting  it. 
When  God  calls,  with  his  special  call,  there  is  no  stand- 
ing out.  Ah!  I know  I laughed  at  religion;  I des- 
pised, I abhorred  it ; but  that  call ! Oh,  I would  not 
come.  But  God  said,  ‘‘  Thou  shalt  come.  All  that 
the  Father  giveth  to  me  shall  come.”  “ Lord,  I will 
not.”  “ But  thou  shalt,”  said  God.  And  I have  gone 
up  to  God’s  house  sometimes  almost  with  a resolution 
that  I would  not  listen,  but  listen  I must.  Oh,  how  the 
word  came  into  my  soul!  Was  there  a power  of  re- 
sistance? No;  I was  thrown  down  ; each  bone  seemed 
to  be  broken ; I was  saved  by  effectual  grace.  I ap- 
peal to  your  experience,  my  friends.  When  God  took 


102 


SERMONS. 


you  in  hand,  could  you  withstand  him?  You  stood 
against  your  minister  times  enough.  Sickness  did  not 
break  you  down ; disease  did  not  bring  you  to  God’s 
feet ; eloquence  did  not  convince  you  ; but  when  God 
puts  his  hand  to  the  work,  ah!  then  what  a change. 
Like  Saul,  with  his  horses  going  to  Damascus,  that 
voice  from  heaven  said,  “ I am  Jesus  whom  thou  per- 
secutest.”  ‘‘  Saul,  Saul,  why  persecutest  thou  me  ? ” 
There  was  no  going  further  then.  That  was  an  effect- 
ual call.  Like  that,  again,  which  Jesus  gave  to  Zac- 
cheus,  when  he  was  up  in  the  tree ; stepping  under  the 
tree,  he  said,  ^^Zaccheus,  come  down,  to-day  I must 
abide  in  thy  house.”  Zaccheus  was  taken  in  the  net ; 
he  heard  his  own  name ; the  call  sank  into  his  soul ; 
he  could  not  stop  up  in  the  tree,  for  an  almighty  im- 
pulse drew  him  down.  And  I could  tell  you  some 
singular  instances  of  persons  going  to  the  house  of 
God  and  having  their  characters  described,  limned  out 
to  perfection,  so  that  they  have  said,  “ He  is  painting 
me,  he  is  painting  me.”  Just  as  I might  say  to  that 
young  man  here,  who  stole  his  master’s  gloves  yester- 
day, that  Jesus  calls  him  to  repentance.  It  may  be 
that  there  is  such  a person  here;  and  when  the  call 
comes  to  a peculiar  character,  it  generally  comes  with 
a special  power.  God  gives  his  ministers  a brush,  and 
shows  them  how  to  use  it  in  painting  life-like  portraits, 
and  tbus  the  sinner  hears  the  special  call.  I cannot 
give  the  special  call ; God  alone  can  give  it,  and  I leave 
it  with  him.  Some  must  be  called.  Jew  and  Greek 
may  laugh,  but  still  there  are  some  who  are  called,  both 
Jews  and  Greeks. 

Then,  to  close  up  this  second  point,  it  is  a great  mercy 
that  many  a Jew  has  been  made  to  drop  his  seif 


CHRIST  CRUCIFIED. 


103 


righteousness  ; many  a legalist  has  been  made  to  drop 
his  legalism,  and  come  to  Christ;  and  many  a Greek 
has  bowed  his  genius  at  the  throne  of  God’s  gospel. 
We  have  a few  such.  As  Cowper  says: 

“ We  boast  some  rich  ones  whom  the  gospel  sways, 

And  one  who  wears  a coronet,  and  prays; 

Like  gleanings  of  an  olive  tree  they  show, 

Here  and  there  one  upon  the  topmost  bough.” 

III.  Now  we  come  to  our  third  point,  a gospel  ad- 
mired;  unto  to  us  who  are  called  of  God,  it  is  the 
power  of  God,  and  the  wisdom  of  God.  Now,  beloved, 
this  must  be  a matter  of  pure  experience  between  your 
souls  and  God.  If  you  are  called  of  God  this  morn- 
ing, you  will  know  it.  I know  there  are  times  when  a 
Christian  has  to  say, 

’T  is  a point  I long  to  know. 

Oft  it  causes  anxious  thought  ; 

Do  I love  the  Lord  or  no  ? 

Am  I his,  or  am  I not?  ” 

But,  if  a man  never  in  his  life  knew  himself  to  be  a 
Christian,  he  never  was  a Christian.  If  he  never  had 
a moment  of  confidence,  when  he  could  say,  “ Now  I 
know  in  whom  I have  believed,”  I think  I do  not  utter 
a harsh  thing  when  I say,  that  that  man  could  not  have 
been  born  again ; for  I do  not  understand  how  a man 
can  be  born  again  and  not  know  it ; I do  not  under- 
stand how  a man  can  be  lulled  and  then  made  alive 
again,  and  not  know  it;  how  a man  can  pass  from 
death  unto  life,  and  not  know  it ; how  a man  can  be 
brought  out  of  darkness  into  marvellous  liberty  without 
knowing  it.  I am  sure  I know  it  when  I shout  out 
my  old  verse  ^ 


104 


SERMONS. 


“ Now  freed  from  sin,  I walk  at  large, 

My  Saviour’s  blood ’s  my  full  discharge  ; 

At  his  dear  feet  content  I lay, 

A sinner  saved,  and  homage  pay.” 

There  are  moments  when  the  eyes  glisten  witl  joy  ’ 
and  we  can  say,  we  are  persuaded,  confident,  certain.’’ 
I do  not  wish  to  distress  any  one  who  is  under  doubt 
Often  gloomy  doubts  will  prevail ; there  are  seasons 
when  you  fear  you  have  not  been  called,  when  you 
doubt  your  interest  in  Christ.  Ah ! what  a mercy  it  is 
that  it  is  not  your  hold  of  Christ  that  saves  you,  but 
his  hold  of  you ! What  a sweet  fact  that  it  is  not 
how  you  grasp  his  hand,  but  his  grasp  of  yours,  that 
saves  you.  Yet  I think  you  ought  to  know,  some  time 
or  other,  whether  you  are  called  of  God.  If  so,  you 
will  follow  me  in  the  next  part  of  my  discourse,  which 
is  a matter  of  pure  experience ; unto  us  who  are  saved, 
it  is  “ Christ  the  power  of  God,  and  the  wisdom  of 
God.” 

The  gospel  is,  to  the  true  believer,  a thing  of  power. 
It  is  Christ,  the  power  of  God.  Power,  sir!  Aye, 
there  is  a power  in  God’s  gospel.  Power,  sir ! Aye,  a 
mighty  power.  Once  I,  hke  Mazeppa,  bound  on  the 
wild  horse  of  my  lust,  bound  hand  and  foot,  incapable 
of  resistance,  was  galloping  on  with  hell’s  wolves  be- 
hind me,  howling  for  my  body  and  my  soul,  as  their 
just  and  lawful  prey.  There  came  a mighty  hand 
which  stopped  that  wild  horse,  cut  my  bands,  set  me 
down,  and  brought  me  into  liberty.  Is  there  power, 
sir  ? Aye,  there  is  power ; and  he  who  has  felt  it,  must 
acknowledge  it.  There  was  a time  when  I lived  in  the 
strong  old  castle  of  my  sins,  and  rested  on  my  works. 
There  came  a trumpeter  to  the  door,  and  bade  me 


CHRIST  CRUCIFIED. 


105 


open  it.  I with  anger  chid  him  from  the  porch,  and 
said  he  ne’er  should  enter.  There  came  a goodly  per- 
sonage, with  loving  countenance;  his  hands  were 
marked  with  scars,  where  nails  were  driven,  and  his 
feet  had  nail-prints  too ; he  lifted  up  his  cross,  using  it 
as  a hammer;  at  the  first  blow  the  gate  of  my  preju- 
dice shook  ; at  the  second  it  trembled  more,  at  the  third 
down  it  fell,  and  in  he  came ; and  he  said,  Arise,  and 
stand  upon  thy  feet,  for  I have  loved  thee  with  an  ever- 
lasting love.”  A thing  of  power ! Ah ! it  is  a thing 
of  power.  I have  felt  it  here^  in  this  heart ; I have  the 
witness  of  the  Spirit  within,  and  know  it  is  a thing  of 
might,  because  it  has  conquered  me  ; it  has  bowed  me 
down. 


“ Ilis  free  grace  alone,  from  tlie  first  to  the  last, 

Hath  won  my  afiection,  and  held  my  soul  fast.** 

The  gospel,  to  the  Christian,  is  a thing  of  power. 
What  is  it  that  makes  the  young  man  devote  himself, 
as  a missionary,  to  the  cause  of  God,  to  leave  father 
and  mother,  and  go  into  distant  lands  ? It  is  a thing 
of  power  that  does  it;  it  is  the  gospel.  What  is  it 
that  constrains  yondei'  minister,  in  the  midst  of  the 
cholera,  to  climb  up  that  creaking  staircase,  and  stand 
by  the  bed  of  some  dying  creature  who*  has  that  dire 
disease?  It  must  be  a thing  of  power  which  leads 
him  to  venture  his  life ; it  is  love  of  the  cross  of  Christ 
which  bids  him  do  it.  What  is  that  which  enables 
one  man  to  stand  up  before  a multitude  of  his  fellows, 
all  unprepared  it  may  be,  but  determined  that  he  will 
speak  nothing  but  Christ,  and  him  crucified  ? What 
is  it  that  enables  him  to  cry,  like  the  war  horse  of  Job, 
in  battle,  Aha!  and  mov®  glorious  in  might?  It  is  a 


106 


SERMONS. 


thing  of  power  that  does  it : it  is  Christ  crucified.  And 
what  emboldens  that  timid  female  to  walk  down  that 
dark  laiie  some  wet  evening,  that  she  may  go  and  sit 
beside  the  victim  of  a contagious  fever?  What 
strengtliens  her  to  go  through  that  den  of  thieves,  and 
pass  by  the  profligate  and  profane  ? What  influences 
her  to  enter  into  that  charnel  house  of  death,  and  there 
sit  down  and  whisper  words  of  comfort  ? Does  gold 
make  her  do  it?  They  are  too  poor  to  give  her  gold. 
Does  fame  make  her  do  it  ? She  shall  never  be  known 
nor  written  among  the  mighty  women  of  this  earth. 
What  makes  her  do  it?  Is  it  love  of  merit?  No;  she 
knows  she  has  no  desert  before  high  heaven.  What 
impels  her  to  it  ? It  is  the  power,  the  thing  of  power ; 
it  is  the  cross  of  Christ : she  loves  it,  and  she  there- 
fore says, 

“ Were  the  whole  realm  of  nature  mine. 

That  were  a present  far  too  small ; 

Love  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all.” 

But  I behold  another  scene.  A martyr  is  going  to 
the  stake ; the'  halbert  men  are  around  him ; the  crowds 
are  mocking,  but  he  is  marching  steadily  on.  See, 
they  bind  him,  with  a chain  around  his  middle,  to  the 
stake ; they  heap  faggots  all  about  him ; the  flame  is 
lighted  up ; listen  to  his  words : ‘‘  Bless  the  Lord,  O 
my  soul,  and  all  that  is  within  me,  bless  his  holy  name.’’ 
The  flames  are  kindling  round  his  legs ; the  fire  is 
burning  him  even  to  the  bone ; see  him  lift  up  his  hands 
and  say,  “ I know  that  my  Redeemer  liveth,  and  though 
the  fire  devour  this  body,  yet  in  my  flesh  shall  I see  the 
Lord.”  Behold  him  clutch  the  stake  and  kiss  it,  as  if 
he  loved  it,  and  hear  him  say,  For  every  chain  of  iron 


CHRIST  CRUCIFIED. 


107 


that  man  girdeth  me  with,  God  shall  give  me  a chain 
of  gold  ; for  all  these  faggots,  and  this  ignominy  and 
shame,  he  shall  increase  the  weight  of  my  eternal 
glory.”  See  all  the  under  parts  of  his  body  are  con- 
sumed ; still  he  lives  in  the  torture ; at  last  he  bows 
himself,  and  the  upper  part  of  his  body  falls  over ; and 
as  he  falls  you  hear  him  say,  “ Into  thy  hands  1 com- 
mend my  Spirit.”  What  wondrous  magic  was  on  him, 
sirs?  What  made  that  man  strong?  What  helped 
him  to  bear  that  cruelty  ? What  made  him  stand  un- 
moved in  the  flames  ? It  was  the  thing  of  power ; it 
was  the  cross  of  Jesus  crucified.  For  unto  us  who 
are  saved  it  is  the  power  of  God.” 

But  behold  another  scene  far  different.  There  is  no 
crowd  there;  it  is  a silent  room.  There  is  a poor 
pallet,  a lonely  bed : a physician  standing  by.  There 
is  a young  girl:  her  face  is  blanched  by  consumption; 
long  hath  the  worm  eaten  her  cheek,  and  though  some- 
times the  flush  came,  it  was  the  death  flush  of  the  de- 
ceitful consumption.  There  she  lieth,  weak,  pale, 
wan,  worn,  dying,  yet  behold  a smile  upon  her  face,  as 
if  she  had  seen  an  angel.  She  speaketh,  and  there  is 
music  in  her  voice.  Joan  of  Arc  of  old  was  not  half 
so  mighty  as  that  girl.  She  is  wrestling  with  dragons 
on  her  death-bed ; but  see  her  composure,  and  hear  her 
dying  sonnet : 


“ Jesns,  lover  of  my  soul. 

Let  me  to  thy  bosom  fly, 

While  the  nearer  waters  roll, 
While  the  tempest  still  is  high. 
Hide  me,  0 my  Saviour,  hide, 
Till  this  storm  of  life  be  past. 
Safe  into  the  haven  guide, 

0 receive  my  soul  at  last.’’ 


108 


SKKMOXS. 


And  with  a smile  she  shuts  her  eye  on  earth,  and  opens 
it  in  heaven.  What  enables  her  to  die  like  that?  It 
is  the  thing  of  power;  it  is  the  cross;  it  is  Jesus 
crucified. 

I have  little  time  to  discourse  upon  the  other  point, 
and  it  be  far  from  me  to  weary  you  by  a lengthened 
and  prosy  sermon,  but  we  must  glance  at  the  other 
statement : Christ  is,  to  the  called  ones,  the  wisdom  of 
God  as  well  as  the  power  of  God.  To  a believer,  the  gos- 
pel is  the  perfection  of  wisdom,  and  if  it  appear  not  so  to 
the  ungodly,  it  is  because  of  the  perversion  of  judg- 
ment consequent  on  their  depravity. 

An  idea  has  long  possessed  the  public  mind,  that  a 
religious  man  can  scarcely  be  a wise  man.  It  has  been 
the  custom  to  talk  of  Infidels,  Atheists,  and  Deists,  as 
men  of  deep  thought  and  comprehensive  intellect ; and 
to  tremble  for  the  Christian  controversialist,  as  if  he 
must  surely  fall  by  the  hand  of  his  enemy.  But  this 
is  purely  a mistake ; for  the  gospel  is  the  sum  of  wis- 
dom ; an  epitome  of  knowledge ; a treasure-house  of 
truth  ; and  a revelation  of  mysterious  secrets.  In  it 
we  see  how  justice  and  mercy  may  be  married  ; here 
we  behold  inexorable  law  entirely  satisfied,  and  sove- 
reign love  bearing  away  the  sinner  in  triumph.  Our 
meditation  upon  it  enlarges  the  mind ; and  as  it  opens 
to  our  soul  in  successive  flashes  of  glory,  we  stand 
astonished  at  the  profound  wdsdom  manifest  in  it.  Ah, 
dear  friends!  if  ye  seek  wisdom,  ye  shall  see  it  dis- 
played in  all  its  greatness ; not  in  the  balancing  of  the 
clouds,  nor  the  firmness  of  earth’s  foundations;  not  in 
the  measured  march  of  the  armies  of  the  sky,  nor  in 
the  perpetual  motions  of  the  waves  of  the  sea ; not  in 
vegetation  with  all  its  fairy  forms  of  beauty,  nor  in 


CHRIST  CRUCIFIED. 


109 


the  animal  with  its  marvellous  tissue  of  nerve,  and 
vein,  and  sinew;  nor  even  in  man,  that  last  and  loftiest 
work  of  the  Creator.  But  turn  aside  and  see  this 
great  sight! — an  incarnate  God  upon  the  cross;  a sub- 
stitute atoning  for  mortal  guilt ; a sacrifice  satisfying 
the  vengeance  of  Heaven,  and  delivering  the  rebellious 
sinner.  Here  is  essential  wisdom ; enthroned,  crowned, 
glorified.  Admire,  ye  men  of  earth,  if  ye  be  not  blind; 
and  ye  who  glory  in  your  learning  bend  your  heads  in 
reverence,  and  own  that  all  your  skill  could  not  have 
devised  a gospel  at  once  so  just  to  God,  so  safe  to 
man. 

Remember,  my  friends,  that  while  the  gospel  is  in 
itself  wisdom,  it  also  confers  wisdom  on  its  students ; 
she  teaches  young  men  wisdom  and  discretion,  and 
gives  understanding  to  the  simple.  A man  who  is  a 
believing  admirer  and  a hearty  lover  of  the  truth  as  it 
is  in  Jesus,  is  in  a right  place  to  follow  with  advantage 
any  other  branch  of  science.  I confess  I have  a shelf 
in  my  head  for  everything  now.  Whatever  I read  I 
know  where  to  put  it ; whatever  I learn  I know  where 
to  stow  it  away.  Once  when  I read  books,  I put"  all 
my  knowledge  together  in  glorious  confusion;  but  ever 
since  I have  known  Christ,  I have  put  Christ  in  the 
centre  as  my  sun,  and  each  science  revolves  round  it 
like  a planet,  while  minor  sciences  ai'e  satellites  to  these 
planets.  Christ  is  to  me  the  wisdom  of  God.  I can 
learn  everything  now.  The  science  of  Christ  crucified 
is  the  most  excellent  of  sciences,  she  is  to  me  the  wis- 
dom of  God.  O,  young  man,  bmld  thy  studio  on 
Calvary!  there  raise  thine  observatory,  and  scan  by 
faith  the  lofty  things  of  nature.  Take  thee  a hermit’s 
cell  in  the  garden  of  Gethsemane,  and  lave  thy  brow 
10 


110 


SERMONS. 


with  the  waters  of  Siloa.  Let  the  Bible  be  thy  stan- 
dard classic  — thy  last  appeal  in  matters  of  contention. 
Let  its  light  be  thine  illumination,  and  thou  shalt  be- 
come more  wise  than  Plato,  more  truly  learned  than 
the  seven  sages  of  antiquity. 

And  now,  my  dear  friends,  solemnly  and  earnestly, 
as  in  the  sight  of  God,  I appeal  to  you.  You  are 
gathered  here  this  morning,  I know,  from  different  mo- 
tives ; some  of  you  have  come  from  curiosity ; others 
of  you  are  my  regular  hearers ; some  have  come  from 
one  place  and  some  from  another.  What  have  you 
heard  me  say  this  morning  ? I have  told  you  of  two 
classes  of  persons  who  reject  Christ;  the  religionist, 
who  has  a religion  of  form  and  nothing  else ; and  the 
man  of  the  world,  who  calls  our  gospel  foolishness. 
Now,  put  your  hand  upon  your  heart,  and  ask  your- 
self this  morning,  ‘‘  Am  I one  of  these  ? ” If  you  are, 
then  walk  the  earth  in  all  your  pride ; then  go  as  you 
came  in : but  know  that  for  all  this  the  Lord  shall 
bring  thee  unto  judgment;  know  thou  that  thy  joys 
and  delights  shall  vanish  like  a dream,  and,  like  the 
baseless  fabric  of  a vision,”  be  swept  away  forever. 
Know  thou  this,  moreover,  O man,  that  one  day  in  the 
halls  of  Satan,  dov>m  in  hell,  I perhaps  may  see  thee 
amongst  those  myriad  spirits  who  revolve  forever  in  a 
perpetual  circle  with  their  hands  upon  their  hearts.  If 
thine  hand  be  transparent,  and  thy  flesh  transparent,  I 
shall  look  through  thy  hand  and  flesh,  and  see  thy  heart 
within.  And  how  shall  I see  it  ? Set  in  a case  of  fire 
— in  a case  of  fire ! And  there  thou  shalt  revolve  for- 
ever with  the  worm  gnawing  within  thy  heart,  which 
ne’er  shall  die  — a case  of  fire  around  thy  never-dying, 
ever-tortured  heart  Good  God!  let  not  these  men 


CHRIST  CRUCIFIED. 


Ill 


still  reject  and  despise  Christ;  but  let  this  be  the  time 
when  they  shall  be  caljed. 

To  the  rest  of  you  who  are  called,  I need  say  noth- 
ing. The  longer  you  live,  the  more  powerful  will  you 
find  the  gospel  to  be ; the  more  deeply  Christ-taught 
you  are,  the  more  you  live  under  the  constant  influence 
of  the  Holy  Spirit,  the  more  you  will  know  the  gospel 
to  be  a thing  of  power,  and  the  more  also  will  you  un- 
derstand it  to  be  a thing  of  wisdom.  May  every  1.  Les- 
sing rest  upon  you ; and  may  God  come  up  with  ^ ' in 
the  evening ! 


SEEMON  VI. 


THE  POWER  OF  THE  HOLY  GHOST. 


' The  power  of  the  Holy  Ghost.” — Rom.  xv.  13. 

Power  is  the  special  and  peculiar  prerogative  of 
God,  and  God  alone.  Twice  have  I heard  this ; that 
power  belongeth  unto  God.”  God  is  God  ; and  power 
belongeth  to  him.  If  he  delegates  a portion  of  it  to 
his  creatures,  yet  still  it  is  his  power.  The  sun,  al- 
though he  is  ^‘like  a bridegroom  coming  out  of  his 
chamber,  and  rejoiceth  as  a strong  man  to  run  his  race,” 
yet  has  no  power  to  perform  his  motions  except  as  God 
directs  him.  The  stars,  although  they  travel  in  their 
orbits,  and  none  could  stay  them,  yet  have  neither  might 
nor  force,  except  that  which  God  daily  infuses  into 
them.  The  tall  archangel,  near  his  throne,  who  out- 
shines a comet  in  its  blaze,  though  he  is  one  of  those 
who  excel  in  strength,  and  hearken  to  the  voice  of  the 
commands  of  God,  yet  has  no  might  except  that  which 
his  Maker  gives  to  him.  As  for  Leviathan,  who  so 
maketh  the  sea  to  boil  him  a pot,  that  one  would  think 
the  deep  were  hoary ; as  for  Behemoth,  who  drinketh 
up  Jordan  at  a draught,  and  boasteth  that  he  can  snuff 

(112) 


POVVt^R  OF  THE  HOLY  GHOST. 


113 


ap  rivers  ; as  for  those  majestic  creatm’es  that  are  found 
oh  earth,  they  owe  their  strength  to  him  who  fashioned 
their  bones  of  steel,  and  made  their  sinews  of  brass. 
And  when  we  think  of  man,  if  he  has  might  or  power, 
it  is  so  small  and  insignificant,  that  we  can  scarcely  call 
it  such ; yea,  when  it  is  at  its  greatest — when  he  sways 
his  sceptre,  when  he  commands  hosts,  when  he  rules 
nations  — still  the  power  belongeth  unto  God  ; and  it 
is  true,  “ Twice  have  I heard  this,  that  power  belongeth 
unto  God.’’  This  exclusive  prerogative  of  God,  is  to 
be  found  in  each  of  the  three  persons  of  the  glorious 
Trinity.  The  Father  hath  power;  for  by  his  word 
were  the  heavens  made,  and  all  the  hosts  of  them ; by 
his  strength  all  things  stand,  and  tluough  him  they  ful- 
fil their  destiny.  The  Son  hath  power;  for,  like  his 
Father,  he  is  the  Creator  of  all  things  ; Without  him 
was  not  anything  made  that  was  made,”  and  ‘‘by  him 
all  things  consist.”  And  the  Holy  Spirit  hath  power. 
It  is  concerning  the  power  of  the  Holy  Ghost  that  I 
shall  speak  this  morning ; and  may  you  have  a prac- 
tical exemplification  of  that  attribute  in  your  own 
hearts,  when  you  shall  feel  that  the  iniluence  of  the  Holy 
Ghost  is  being  poured  out  upon  me,  so  that  I am  speak- 
ing the  words  of  the  living  God  to  your  souls,  and  be- 
stowed upon  you  when  you  are  feeling  the  effects  of 
it  in  your  own  spirits. 

We  shall  look  at  the  power  of  the  Holy  Ghost  in 
three  ways  this  morning.  First,  the  outivard  and  visible 
displays  of  it ; second,  the  inward  and  spiritual  mani- 
festations  of  it ; and  third,  the  future  and  expected 
works  thereof  The  power  of  the  Spirit  will  thus,  I 
trust,  be  made  clearly  present  to  your  souls. 

1.  Fust,  then,  we  are  to  view  the  power  of  the  Spirit 
10^ 


114 


SERMONS. 


in  the  outward  and  visible  displays  of  iL  The  power 
of  the  Spirit  has  not  been  dormant ; it  has  exerted  it- 
self. Much  has  been  done  by  the  Spirit  of  God  ab 
ready;  more  than  could  have  been  accomplished  by 
any  being  except  the  Infinite,  Eternal,  Almighty  Je- 
hovah, of  whom  the  Holy  Spirit  is  one  person.  There 
are  four  works  which  are  the  outward  and  manifest 
signs  of  the  power  of  the  Spirit ; creation  works ; re- 
surrection works ; works  of  attestation,  or  of  witness; 
and  works  of  grace.  Of  each  of  these  works  1 shall 
speak  very  briefly. 

1.  First,  the  Spirit  has  manifested  the  omnipotence 
of  his  power  in  creation  works;  for  though  not  very 
frequently  in  Scripture,  yet  sometimes  creation  is  as- 
cribed to  the  Holy  Ghost,  as  well  as  to  the  Father  and 
the  Son.  The  creation  of  the  heavens  above  us,  is  said 
to  be  the  work  of  God’s  Spirit.  This  you  will  see  at 
once  by  referring  to  the  sacred  Scriptures,  Job  xxvi.  13th 
verse,  By  his  Spirit  he  hath  garnished  the  heavens ; 
his  hand  hath  formed  the  crooked  serpent.”  All  the 
stars  of  heaven  are  said  to  have  been  placed  aloft  by 
the  Spirit,  and  one  particular  constellation  called  the 
crooked  serpent,”  is  specially  pointed  out  as  his  handi- 
work. He  looseth  the  bands  of  Orion ; he  bindeth  the 
sweet  influences  of  the  Pleiades,  and  binds  Arcturus 
with  his  suns.  He  made  aU  those  stars  that  shine  in 
heaven.  The  heavens  were  garnished  by  his  hands, 
and  he  formed  the  crooked  serpent  by  his  might.  So, 
also,  in  those  continued  acts  of  creation  which  are  still 
performed  in  the  world ; as  the  bringing  forth  of  man 
and  animals,  their  birth  and  generation.  These  are 
ascribed  also  to  the  Holy  Ghost.  K you  look  at  the 
104th  Psalm,  at  the  29th  verse  you  will  read,  “ Thou 


POWER  OP  THE  HOLY  GHOST. 


115 


liidest  thy  face,  they  are  troubled ; thou  takest  away 
their  breath,  they  die,  and  return  to  their  dust.  Thou 
sendest  forth  thy  Spirit,  they  are  created ; and  thou  re- 
newest  the  face  of  the  earth.”  So  that  the  creation  of 
every  man  is  the  work  of  the  Spirit ; and  the  creation 
of  all  life,  and  all  flesh-existence  in  this  world,  is  as 
much  to  be  ascribed  to  the  power  of  the  Spirit,  as  the 
first  garnishing  of  the  heavens,  or  the  fashioning  of  the 
crooked  serpent.  But  if  you  look  in  the  first  chapter 
of  Genesis,  you  will  there  see  more  particularly  set 
forth  that  peculiar  operation  of  power  upon  the  universe 
which  was  put  forth  by  the  Holy  Spirit ; you  will  then 
discover  what  was  his  special  work.  In  the  2d  verse 
of  the  first  chapter  of  Genesis,  we  read,  “ And  the  earth 
was  without  form,  and  void ; and  darkness  was  upon 
the  face  of  the  deep.  And  the  Spirit  of  God  moved 
upon  the  face  of  the  waters.”  We  know  not  how  re- 
mote the  period  of  the  creation  of  this  globe  may  be  — 
certainly  many  millions  of  years  before  the  time  of 
Adam.  Our  planet  has  passed  through  various  stages 
of  existence,  and  different  kinds  of  creatures  have  lived 
on  its  surface,  all  of  which  have  been  fashioned  by 
God.  But  before  that  era  came,  wherein  man  should 
be  its  principal  tenant  and  monarch,  the  Creator  gave 
up  the  world  to  confusion.  He  allowed  the  inward 
fires  to  burst  up  from  beneath,  and  melt  all  the  solid 
matter,  so  that  all  kinds  of  substances  were  commingled 
in  one  vast  mass  of  disorder.  The  only  name  you 
could  give  to  the  world  then,  was,  that  it  was  a chaotic 
mass  of  matter ; what  it  should  be,  you  could  not  guess 
or  define.  It  was  entirely  “without  form  and  void; 
and  darkness  was  upon  the  face  of  the  deep.”  The 
Spirit  came,  and  stretching  his  broad  wings,  bade  the 


116 


SERMONS. 


darlmess  disperse,  and  as  he  moved  over  it,  all  the  dif- 
ferent portions  of  matter  came  into  their  places,  and  it 
was  no  longer  ‘‘without  form,  and  void  but  became 
round,  like  its  sister  planets,  and  moved,  singing  the 
high  praises  of  God — not  discordantly,  as  it  had  done 
before,  but  as  one  great  note  in  the  vast  scale  of  crea- 
tion. Milton  very  beautifully  describes  this  work  of 
the  Spirit,  in  thus  bringing  order  out  of  confusion,  when 
the  K ag  of  Glory,  in  his  powerful  Word  and  Spirit, 
car<:i^  o create  new  worlds : 

* On  heavenly  ground  they  stood ; and  from  the  shore 
They  view’d  the  vast  immeasurable  abyss 
Outrageous  as  a sea,  dark,  wasteful,  wild. 

Up  from  the  bottom  turn’d  by  furious  winds 
And  surging  waves,  as  mountains,  to  assault 
Heaven’s  height,  and  with  the  centre  mix  the  pole. 

“ Silence,  ye  troubled  waves,  and  thou  deep,  peace, 

Said  then  the  Omnific  Word;  your  discord  end. 

Then  on  the  watery  calm 
His  brooding  wings  the  Spirit  of  God  outspread 
And  vital  virtue  infused,  and  vital  warmth 
Throughout  the  fluid  mass.” 

This  you  see,  then,  is  the  power  of  the  Spirit.  Could 
we  have  seen  that  earth  all  in  confusion,  we  should 
have  said,  “Who  can  make  a world  out  of  this?”  The 
answer  would  have  been,  “The  power  of  the  Spirit 
can  do  it.  By  the  simple  spreading  of  his  dove-like 
wings,  he  can  make  all  the  things  come  together.  Upon 
that  there  shall  be  order  where  there  was  nought  but 
confusion.”  Nor  is  this  all  the  power  of  the  Spirit. 
We  have  seen  some  of  his  works  in  creation.  But 
there  was  one  particular  instance  of  creation  in  which 
the  Holy  Spirit  was  more  especially  concerned;  viz., 


POWER  OF  THE  HOLY  GHOST. 


117 


the  formation  of  the  body  of  our  Lord  Jesus  Christ. 
Though  our  Lord  Jesus  Christ  was  born  of  a woman, 
and  made  in  the  likeness  of  sinful  flesh,  yet,  the  power 
that  begat  him  was  entirely  in  God  the  Holy  Spirit  — 
as  the  Scriptures  express  it,  “ The  Holy  One  of  Israel 
shall  overshadow  thee.”  He  was  begotten,  as  the  Apos- 
tles’ Creed  says,  begotten  of  the  Holy  Ghost.  “ That 
holy  thing  which  is  born  of  thee  shall  be  called  the  Son 
of  the  Highest.”  The  corporeal  frame  of  the  Lord 
Jesus  Christ  was  a master-piece  of  the  Holy  Spirit.  I 
suppose  his  body  to  have  excelled  all  others  in  beauty; 
to  have  been  like  that  of  the  first  man,  the  very  pat- 
tern of  what  the  body  is  to  be  in  heaven,  when  it  shall 
shine  forth  in  all  its  glory.  That  fabric,  in  all  its  beauty 
and  perfection,  was  modelled  by  the  Spirit.  “ In  his 
book  were  all  the  members  written,  when  as  yet  there 
were  none  of  them.”  He  fashioned  and  formed  him  ; 
and  here  again  we  have  another  instance  of  the  crea- 
tive energy  of  the  Spirit. 

2.  A second  manifestation  of  the  Holy  Spirit’s 
power  is  to  be  found  in  the  resurrection  of  the  Lord 
Jesus  Christ.  If  ye  have  ever  studied  this  subject,  ye 
have  perhaps  been  rather  perplexed  to  find  that  some- 
times the  resurrection  of  Christ  is  ascribed  to  himself. 
By  his  own  power  and  godhead  he  could  not  be  held 
by  the  bond  of  death,  but  as  he  willingly  gave  up  his 
life  he  had  power  to  take  it  again.  In  another  portion 
of  Scripture,  you  find  it  ascribed  to  God  the  Father : 

He  raised  him  up  from  the  dead : ” “ Him  hath  God 
the  Father  exalted.”  And  many  other  passages  of 
similar  import.  But,  again,  it  is  said  in  Scripture  that 
Jesus  Christ  was  raised  by  the  Holy  Spirit.  Now,  all 
these  things  were  true.  He  was  raised  by  the  Father 


118 


SERMONS. 


because  the  Father  said,  Loose  the  prisoner  — let  him 
go.  Justice  is  satisfied.  My  law  requires  no  more 
satisfaction  — vengeance  has  had  its  due — let  him  go.” 
Here  he  gave  an  official  message  which  delivered  Jesus 
from  the  grave.  He  was  raised  by  his  own  majesty 
and  power,  because  he  had  a right  to  come  out ; and  he 
felt  he  had,  and  therefore  ‘‘  burst  the  bonds  of  death : 
he  could  be  no  longer  holden  of  them.”  But  he  was 
raised  by  the  Spirit  as  to  that  energy  which  his  mortal 
frame  received,  by  the  which  it  rose  again  from  the  grave 
after  having  lain  there  for  three  days  and  nights.  K 
you  want  proofs  of  this  you  must  open  your  Bibles 
again,  1 Peter,  iii.  18.  “ For  Christ  also  hath  once  suf- 
fered for  sins,  the  just  for  the  unjust,  that  he  mighi 
bring  us  to  God,  being  put  to  death  in  the  flesh  but 
quickened  by  the  Spirit.”  And  a further  proof  you 
may  find  in  Romans,  viii.  11.  (I  love  sometimes  to  be 
textual,  for  I believe  the  great  fault  of  Christians  is  thal 
they  do  not  search  the  Scriptures  enough,  and  I wil- 
make  them  search  them  when  they  are  here  if  they  do 
not  do  so  anywhere  else.)  ‘‘  But  if  the  Spirit  of  him 
that  raised  up  Jesus  from  the  dead  dwell  in  you,  he 
that  raised  up  Christ  from  the  dead  shall  also  quicken 
your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you.” 

The  resurrection  of  Christ,  then,  was  effected  by  the 
agency  of  the  Spirit ! and  here  we  have  a noble  illus- 
tration of  his  omnipotence.  Could  you  have  stepped, 
as  angels  did,  into  the  grave  of  Jesus,  and  seen  his 
sleeping  body,  you  would  have  found  it  cold  as  any 
other  corpse.  Lift  up  the  hand ; it  falls  by  the  side. 
Look  at  the  eye ; it  is  glazed.  And  there  is  a death- 
thrust  which  must  have  annihilated  life.  See  his 
hands:  the  blood  distills  not  from  them.  They  are 


POWER  OF  THE  HOLY  GHOST. 


119 


■•old  and  motionless*  Can  that  body  live  ? Can  it 
start  up  ? Yes ; and  be  an  illustration  of  the  might  of 
the  Spirit.  For  when  the  power  of  the  Spirit  came  on 
him,  as  it  was  when  it  fell  upon  the  dry  bones  of  the 
valkw,  he  arose  in  the  majesty  of  his  divinity,  and, 
bright  and  shining,  astonished  the  watchmen  so  that 
i hey  fled  away ; yea,  he  arose  no  more  to  die,  but  to 
live  forever.  King  of  kings  and  Prince  of  the  kings  of 
the  earth.” 

3.  The  third  of  the  works  of  the  Holy  Spirit,  which 
have  so  wonderfully  demonstrated  his  power,  are  attes- 
tation  ivorks.  I mean  by  this,  works  of  witnessing. 
When  Jesus  Christ  went  into  the  stream  of  baptism  in 
the  river  Jordan,  the  Holy  Spirit  descended  upon  ^ him 
like  a dove,  and  proclaimed  him  God’s  beloved  son. 
That  was  what  I style  an  attestation  work.  And  when 
afterwards  Jesus  Christ  raised  the  dead,  when  he 
healed  the  leper,  when  he  spoke  to  diseases  and  they 
fled  apace,  when  demons  rushed  in  thousands  from 
those  who  were  possessed  of  them,  it  was  done  by 
the  power  of  the  Spirit.  The  Spirit  dwelt  in  Jesus 
without  measure,  and  by  that  power  all  those  mir- 
acles were  worked.  These  were  attestation  works. 
And  when  Jesus  Christ  was  gone,  you  will  remem- 
ber that  master  attestation  of  the  Spirit,  when  he 
came  like  a rushing  mighty  wind  upon  the  assem- 
bled apostles,  and  cloven  tongues  sat  upon  them  ; and 
you  will  remember  how  he  attested  their  ministry, 
by  giving  them  to  speak  with  tongues  as  he  gave  them 
utterance ; and  how,  also,  miraculous  deeds  were 
wrought  by  them,  how  they  taught,  how  Peter  raised 
Dorcas,  how  he  breathed  life  into  Enticus,  how  great 
deeds  were  wrought  by  the  apostles  as  well  as  then 


120 


SERMONS. 


Mastei — so  that  ‘‘mighty  signs  and  wonders  were 
done  by  the  Holy  Ghost,  and  many  believed  thereby.’^ 
Who  will  doubt  the  power  of  the  Holy  Spirit  aftei 
that?  Ah!  those  Socinians  who  deny  the  existence 
of  the  Holy  Ghost  and  his  absolute  personality,  what 
will  they  do  when  we  get  them  on  creation,  resurrec- 
tion, and  attestation?  They  must  rush  in  the  very 
teeth  of  Scripture.  But  mark!  it  is  a stone  upon 
which  if  any  man  fall  he  shall  be  bruised ; but  if  it  fall 
upon  him,  as  it  will  do  if  he  resists  it,  it  shall  grind 
him  to  powder.  The  Holy  Spirit  has  power  omnipo- 
tent, even  the  power  of  God. 

4.  Once  more,  if  we  want  another  outward  and 
visible  sign  of  the  power  of  the  Spirit,  we  may  look  at 
the  works  of  grace.  Behold  a city  where  a soothsayer 
hath  the  power  — who  has  given  out  himself  to  be 
some  great  one  — a Philip  enters  it  and  preaches  the 
Word  of  God;  straightway  a Simon  Magus  loses  his 
power  and  himself  seeks  for  the  power  of  the  Spirit 
to  be  given  to  him,  fancying  it  might  be  purchased 
with  money.  See,  in  modern  times,  a country  where 
the  inhabitants  live  in  miserable  wigwams,  feeding  on 
reptiles  and  the  meanest  creatures ; observe  them  bow- 
ing down  before  their  idols  and  worshipping  their  false 
gods,  and  so  plunged  in  superstition,  so  degraded  and 
debased,  that  it  became  a question  whether  they  had 
souls  or  not;  behold  a Moffat  go  with  the  Word  of 
God  in  his  hand,  hear  him  preach  as  the  Spirit  gives 
him  utterance,  and  accompanies  that  Word  with  power. 
They  cast  aside  their  idols  — they  hate  and  abhor  their 
former  lusts;  they  buUd  houses,  wherein  they  dwell; 
they  become  clothed,  and  in  their  right  mind.  They 
break  the  bow,  and  cut  the  spear  in  sunder ; the  iinciv- 


POWER  OF  THE  HOLY  GHOST. 


121 


ilized  became  civilized ; the  savage  becomes  polite ; he 
who  knew  nothing  begins  to  read  the  Scriptures:  thus 
out  of  the  mouths  of  Hottentots  God  attests  the  power 
of  his  mighty  Spirit.  Take  a household  in  this  city 

— and  we  could  guide  you  to  many  such  — the  father 
is  a drunkard;  he  has  been  the  most  desperate  of 
characters ; see  him  in  his  madness,  and  you  might  just 
as  well  meet  an  unchained  tiger  as  meet  such  a man. 
He  seems  as  if  he  could  rend  a man  to  pieces  who 
should  offend  him.  Mark  his  wife.  She,  too,  has  a 
spirit  in  her,  and  when  he  treats  her  ill  she  can  resist 
him ; many  broils  have  been  seen  in  that  house,  and 
often  has  the  neighborhood  been  disturbed  by  the  noise 
created  there.  As  for  the  poor  little  children  — see 
them  in  their  rags  and  nakedness,  poor  untaught  things. 
Untaught,  did  I say?  They  are  taught  and  well 
taught  in  the  devil’s  school,  and  are  growing  up  to  be 
the  heirs  of  damnation.  But  some  one  whom  God  has 
blessed  by  his  Spirit  is  guided  to  the  house.  He  may 
be  but  an  humble  city  missionary,  perhaps,  but  he  speaks 
to  such  a one : Oh ! says  he,  come  and  listen  to  the 
voice  of  God.  Whether  it  is  by  his  own  agency,  or  a 
minister’s  preaching,  the  Word,  which  is  quick  and 
powerful,  cuts  to  the  sinner’s  heart.  The  tears  run 
down  his  cheeks  — such  as  had  never  been  seen  before. 
He  shakes  and  quivers.  The  strong  man  bows  down 

— the  mighty  man  ti*embles  — and  those  knees  that 
never  shook  begin  to  knock  together.  That  heart 
which  never  quailed  before  now  begins  to  shake  before 
the  power  of  the  Spirit.  He  sits  down  on  an  humble 
bench  by  the  penitent ; he  lets  his  knees  bend,  wliilst 
his  lips  utter  a child’s  prayer;  but,  whilst  a child’s 
prayer,  a prayer  of  a child  of  God.  He  becomes  a 


122 


SERMONS. 


changed  character.  Mark  the  reformation  in  his  house ! 
That  wife  of  his  becomes  the  decent  matron.  Those 
children  are  the  credit  of  the  house,  and  in  due  time 
they  grow  up  like  olive  branches  round  his  table,  adorn- 
ing his  house  like  polished  stones.  Pass  by  the  house 
— no  noise  or  broils,  but  songs  of  Zion.  See  him  — no 
drunken  revelry ; he  has  drained  his  last  cup,  and,  now 
foreswearing  it,  he  comes  to  God  and  is  his  servant. 
Now,  you  will  not  hear  at  midnight  the  bacchanalian 
shout ; but  should  there  be  a noise,  it  will  be  the  sound 
of  the  solemn  hymn  of  praise  to  God.  And,  now,  is 
there  not  such  a thing  as  the  power  of  the  Spirit? 
Yes ! and  these  must  have  witnessed  it,  and  seen  it.  1 
know  a village,  once  perhaps  the  most  profane  in  Eng- 
land — a village  inundated  by  drunkenness  and  de- 
bauchery of  the  worst  kind,  where  it  was  impossible 
almost  for  an  honest  traveller  to  stop  in  the  public  house 
without  being  annoyed  by  blasphemy ; a place  noted  for 
incendiaries  and  robbers.  One  man,  the  ringleader  of  ah, 
listened  to  the  voice  of  God.  That  man’s  heart  was 
broken.  The  whole  gang  came  to  hear  the  gospel 
preached,  and  they  sat  and  seemed  to  reverence  the 
preacher  as  if  he  were  a God,  and  not  a man.  These 
men  became  changed  and  reformed;  and  every  one 
who  knows  the  place  affirms  that  such  a change  had 
never  been  wrought  but  by  the  power  of  the  Holy 
Ghost.  Let  the  gospel  be  preached  and  the  Spirit 
poured  out,  and  you  will  see  that  it  has  such  power  to 
change  the  conscience,  to  ameliorate  the  conduct,  to 
raise  the  debased,  to  chastise  and  to  curb  the  wicked- 
ness of  the  race,  that  you  must  glory  in  it.  I say, 
there  is  nought  like  the  power  of  the  Spirit.  Only  let 


POvvER  OF  THE  HOLY  GHOST. 


123 


that  come,  and,  indeed,  everything  can  be  accom- 
plished. 

11.  Now  for  the  second  point,  the  inward  and  spirit- 
ual  poieer  of  the  Holy  Sjjirit.  What  I have  already 
spoken  of  may  be  seen;  what  I am  about  to  speak  of 
must  be  felt,  and  no  man  will  apprehend  what  I say 
with  truth  unless  he  has  felt  it.  The  other,  even  the 
Infidel  must  confess ; the  other,  the  greatest  blasphemer 
cannot  deny,  if  he  speaks  the  truth ; but  this  is  what 
the  one  will  laugh  at  as  enthusiasm,  and  what  the  other 
will  say  is  but  the  invention  of  our  fevered  fancies. 
However,  we  have  a more  sure  word  of  testimony  than 
all  that  they  may  say.  We  have  a witness  within. 
We  know  it  is  the  truth,  and  we  are  not  afraid  to  speak 
of  the  inward  spiritual  power  of  the  Holy  Ghost.  Let 
us  notice  two  or  three  things  wherein  the  inward  and 
spiritual  power  of  the  Holy  Ghost  is  very  greatly  to  be 
seen  and  extolled. 

First,  in  that  the  Holy  Ghost  has  a power  over  merHs 
hearts.  Now,  men’s  hearts  are  very  hard  to  affect.  If 
you  want  to  get  at  them  for  any  worldly  object,  you 
can  do  it.  A cheating  world  can  win  man’s  heart ; a 
little  gold  can  win  man’s  heart ; a trump  of  fame  and 
a little  clamor  of  applause  can  win  man’s  heart.  But 
there  is  not  a minister  breathing  that  can  win  man’s 
heart  himself.  He  can  win  his  ears  and  make  them 
listen;  he  can  win  his  eyes,  and  fix  those  eyes  upon 
him ; he  can  win  the  attention,  but  the  heart  is  very 
slippery.  Yes ! the  heart  is  a fish  that  troubles  all  gos- 
pel fishermen  to  hold.  You  may  sometimes  pull  it 
almost  aU  out  of  the  water ; but,  slimy  as  an  eel,  it  slip- 
peth  between  your  fingers,  and  you  have  not  captured 
it  after  all.  Many  a man  has  fancied  that  he  has  caught 


124 


SERMONS. 


the  hear+,  but  has  been  disappointed.  It  would  take  a 
strong  hunter  to  overtake  the  hart  on  the  mountains. 
It  is  too  fleet  for  human  foot  to  approach.  The  Spirit 
alone  has  power  over  man’s  heart.  Do  you  ever  try 
your  power  on  a heart?  If  any  man  thinks  that  a min- 
ister can  convert  the  soul,  I wish  he  would  try.  Let 
him  go  and  be  a Sabbath-school  teacher.  He  shall  take 
his  class,  he  shall  have  the  best  books  that  can  be  ob- 
tained, he  shall  have  the  best  rules,  he  shall  draw  his 
lines  of  circumvallation  about  his  spiritual  Sebastopol, 
he  shall  take  the  best  boy  in  Ms  class,  and  if  he  is  not 
tired  in  a week  I shall  be  very  much  mistaken.  Let 
him  spend  four  or  five  Sabbaths  in  trying ; but  he  will 
say,  ‘‘the  young  fellow  is  incorrigible.”  Let  Mm  try 
another.  And  he  will  have  to  try  another,  and  another, 
and  another,  before  he  will  manage  to  convert  one.  He 
will  soon  find  “it  is  not  by  might  nor  power,  but  by 
my  Spirit,  saith  the  Lord.”  Can  a minister  convert  ? 
Can  he  touch  the  heart?  David  said,  “ Your  hearts 
are  as  fat  as  grease.”  Aye,  that  is  quite  true ; and  we 
cannot  get  through  so  much  grease  at  all.  Our  sword 
cannot  get  at  the  heart,  it  is  encased  in  so  much  fatness; 
it  is  harder  than  a nether  millstone.  Many  a good  old 
Jerusalem  blade  has  been  blunted  against  the  hard  heart. 
Many  a piece  of  the  true  steel  that  God  has  put  into 
the  hands  of  his  servants  has  had  the  edge  turned  by 
being  set  up  against  the  sinner’s  heart.  We  cannot 
reach  the  soul,  but  the  Holy  Spirit  can.  “ My  beloved 
can  put  in  his  hand  by  the  hole  in  the  door,  and  my 
bowels  will  move  for  sin.”  He  can  give  a sense  of 
blood-bought  pardon  that  shall  dissolve  a heart  of  stone 
He  can 


POWER  OF  THE  HOLY  GHOST. 


125 


“ Speak  with  that  voice  which  wakes  the  dead, 

And  bids  the  sinner  rise ; 

And  makes  the  guilty  conscience  dread 
The  death  that  never  dies.” 

He  can  make  Sinai’s  thunders  audible ; yea,  and  he  can 
make  the  sweet  whisperings  of  Calvary  enter  into  the 
soul.  He  has  power  over  the  heart  of  man.  And 
here  is  a glorious  proof  of  the  omnipotence  of  the 
Spirit  that  he  has  rule  over  the  heart. 

But  if  there  is  one  thing  more  stubborn  than  the 
heart,  it  is  the  will.  “ My  lord  Will-be-will,”  as  Bun- 
yan  calls  him  in  his  Holy  War,^’  is  a fellow  who  will 
not  easily  be  bent.  The  will,  especially  in  some  men, 
is  a very  stubborn  thing ; and  in  all  men,  if  the  will  is 
once  stirred  up  to  opposition,  there  is  nothing  can  be 
done  with  them.  Free-icill  somebody  believes  in. 
Free-will  many  dream  of.  Free-wlQ ! wherever  is  that 
to  be  found  ? Once  there  was  Free-will  in  Paradise, 
and  a terrible  mess  Free-will  made  there;  for  it  spoiled 
all  Paradise  and  turned  Adam  out  of  the  garden.  Free- 
will was  once  in  heaven ; but  it  turned  the  glorious 
archangel  out,  and  a third  part  of  the  stars  of  heaven 
fell  into  the  abyss.  I want  nothing  to  do  with  Free- 
will, but  I will  try  to  see  whether  I have  got  a Free-will 
within.  And  I find  I have.  Very  free  will  to  evil,  but 
very  poor  will  to  that  which  is  good.  Free-will  enough 
when  I sin,  but  when  I would  do  good,  evil  is  present 
with  me,  and  how  to  do  that  which  I would  I find  not. 
Yet  some  boast  of  Free-will.  I wonder  whether  those 
who  believe  in  it  have  any  more  power  over  persons’ 
wills  than  1 have?  I know  1 have  not  any.  I find  the 
old  proverb  very  true,  One  man  can  bring  a horse  to 
the  water,  but  a hundred  cannot  make  him  drink.”  I 
!!♦ 


126 


SERMONS. 


find  that  I can  bring  you  all  to  the  water,  and  a great 
many  more  than  can  get  into  this  chapel;  but  I cannot 
make  you  drink ; and  I don’t  think  a hundred  ministers 
could  make  j'ou  drink.  I have  read  old  Rowland  HiU, 
and  Whitfield,  and  several  others,  to  see  what  they  did; 
but  I cannot  discover  a plan  of  turning  your  wills.  I 
cannot  coax  you,  and  you  will  not  yield  by  any  manner 
of  means.  I do  not  think  any  man  has  power  over  his 
fellow-creature’s  will,  but  the  Spirit  of  God  has.  I 
will  make  them  willing  in  the  day  of  my  power.”  He 
maketh  the  unwilling  sinner  so  willing  that  he  is  impet- 
uous after  the  gospel ; he  who  was  obstinate  now  hur- 
ries to  the  cross.  He  who  laughed  at  Jesus  now  hangs 
on  his  mercy ; and  he  who  would  not  believe  is  now 
made  by  the  Holy  Spirit  to  do  it,  not  only  willingly, 
but  eagerly;  he  is  happy, is  glad  to  do  it, rejoices  in  the 
sound  of  Jesus’  name,  and  delights  to  run  in  the  way 
of  God’s  commandments.  The  Holy  Spirit  has  power 
over  the  will. 

And  yet  there  is  one  thing  more  which  I think  is  rather 
worse  than  the  will.  You  will  guess  what  I mean.  The 
will  is  somewhat  worse  than  the  heart  to  bend,  but 
there  is  one  thing  that  excels  the  will  in  its  naughti- 
ness, and  that  is  the  imagination,  I hope  that  my  will 
is  managed  by  Divine  Grace.  But  I am  afraid  my 
imagination  is  not  at  times.  Those  who  have  a fair 
share  of  imagination  know  what  a difficult  thing  it  is 
to  control.  You  cannot  restrain  it.  It  will  break  the 
reins.  You  will  never  be  able  to  manage  it.  The  im- 
agination will  sometimes  fiy  up  to  God  with  such  a 
power  that  eagles’  wings  cannot  match  it.  It  some- 
times has  such  might  that  it  can  almost  see  the  King 
in  his  beauty,  and  the  land  which  is  very  far  off.  With 


POWER  OF  THE  HOLY  GHOST. 


127 


regard  to  myself,  my  imagination  will  sometimes  take 
me  over  the  gates  of  iron,  across  that  infinite  unknown, 
to  the  very  gates  of  pearl,  and  discovers  the  blessed 
glorified.  But,  if  it  is  potent  one  way,  it  is  another : for 
my  imagination  has  taken  me  down  to  the  vilest  ken- 
nels and  sewers  of  earth.  It  has  given  me  thoughts  so 
dreadful,  that,  while  I could  not  avoid  them,  yet  I was 
thoroughly  horrified  at  them.  These  thoughts  will 
come ; and  when  I feel  in  the  holiest  frame,  the  most 
devoted  to  God,  and  the  most  earnest  in  prayer,  it  often 
happens  that  that  is  the  very  time  when  the  plague 
breaks  out  the  worst  But  I rejoice  and  think  of  one 
thing,  that  I can  cry  out  when  this  imagination  comes 
upon  me.  I know  it  is  said  in  the  Book  of  Leviticus, 
when  an  act  of  evil  was  committed,  if  the  maiden  cried 
out  against  it,  then  her  life  was  to  be  spared.  So  it  is 
with  the  Christian.  If  he  cries  out,  there  is  hope.  Can 
you  chain  your  imagination  ? No ; but  the  power  of 
the  Holy  Ghost  can.  Ah,  it  shall  do  it ! and  it  does  do 
it  at  last,  it  does  it  even  on  earth. 

III.  But  the  last  thing  was,  the  future  and  desired 
effects;  for,  after  all,  though  the  Holy  Spirit  has  done  so 
much,  he  cannot  say,  “ It  is  finished.”  Jesus  Christ 
could  exclaim  concerning  his  own  labor,  ‘‘  It  is  fin- 
ished.” But  the  Holy  Spirit  cannot  say  that.  He  has 
more  to  do  yet:  and  until  the  consummation  of  all 
things,  when  the  Son  himself  becomes  subject  to  the 
Father,  it  shall  not  be  said  by  the  Holy  Spirit,  It  is 
finished.”  What,  then,  has  the  Holy  Spirit  to  do  ? 

First,  he  has  to  perfect  us  in  holiness.  There  are  two 
kinds  of  perfection  which  a Christian  needs:  one  is  the 
perfection  of  justification  in  the  person  of  Jesus ; and 
the  other  is,  the  perfection  of  sanctification  worked  in 


128 


SERMONS. 


him  by  the  Holy  Spirit  At  present  cormption  still 
rests  even  in  the  breasts  of  the  regenerate.  At  present 
the  heart  is  partially  impure.  At  present  there  are  still 
lusts  and  evil  imaginations.  But,  oh!  my  soul  re- 
joices to  know  that  the  day  is  coming  when  God  shall 
finish  the  work  which  he  has  begun ; and  he  shall  pre- 
sent my  soul,  not  only  perfect  in  Christ,  but  perfect  in 
the  Spirit,  without  spot  or  blemish,  or  any  such  thing. 
And  is  it  true  that  this  poor  depraved  heart  is  to  become 
as  holy  as  that  of  God  ? And  is  it  true  that  this  poor 
spirit,  which  often  cries,  “ O wretched  man  that  I am, 
who  shall  deliver  me  from  the  body  of  this  sin  and 
death!’’  shall  get  rid  of  sin  and  death?  — I shall  have 
no  evil  things  to  vex  my  ears,  and  no  unholy  thoughts 
to  disturb  my  peace.  Oh  happy  hour!  may  it  be 
hastened ! Just  before  I die  sanctification  will  be  fin- 
ished ; but  not  till  that  moment  shall  I ever  claim  per- 
fection in  myself.  But  at  that  moment  when  I depart, 
my  spii'it  shall  have  its  last  baptism  in  the  Holy  Spirit’s 
fire.  It  shall  be  put  in  the  crucible  for  its  last  trying  in 
the  furnace  ; and  then,  free  from  all  dross,  and  fine,  like 
a wedge  of  pure  gold,  it  shall  be  presented  at  the  feet 
of  God  without  the  least  degree  of  dross  or  mixture. 
O glorious  hour!  O blessed  moment!  Methinks  I 
long  to  die  if  there  were  no  heaven,  if  I might  but  have 
that  last  purification,  and  come  up  from  Jordan’s  stream 
most  white  from  the  washing.  Oh!  to  be  washed 
white,  clean,  pure,  perfect ! Not  an  angel  more  pure 
than  I shall  be  — yea,  not  God  himself  more  holy! 
And  I shall  be  able  to  say,  in  a double  sense,  ‘‘  Great 
God,  I am  clean  — through  Jesus’  blood  1 am  clean, 
through  the  Spirit’s  work  1 am  clean  too ! ” Must 


POWER  OF  THE  HOLV  GHOST. 


129 


you  not  extol  the  power  of  the  Holy  Ghost  in  thus 
making  us  fit  to  stand  before  our  Father  in  heaven? 

Another  great  work  of  the  Holy  Spirit,  which  is  not 
accomplished  is,  the  bringing  on  of  the  latter-day  glory. 
In  a few  more  years — I know  not  when,  I know  not 
how — the  Holy  Spirit  will  be  poured  out  in  a far  dif- 
ferent style  from  the  present.  There  are  diversities  ot 
operations;  and  during  the  last  few  years  it  has  been 
the  case  that  the  diversified  operations  have  consisted 
in  very  little  pouring  out  of  the  Spirit.  iVlinisters  have 
gone  on  in  dull  routine,  continually  preaching — preach- 
ing— preaching,  and  little  good  has  been  done.  I do 
hope  that  perhaps  a fresh  era  has  dawned  upon  us,  and 
that  there  is  a better  pouring  out  of  the  Spirit  even 
now.  For  the  hour  is  coming,  and  it  may  be  even  now 
is,  when  the  Holy  Ghost  shall  be  poured  out  again  in 
such  a wonderful  manner,  that  many  shall  run  to  and 
fro,  and  knowledge  shall  be  increased — the  knowledge 
of  the  Lord  shall  cover  the  earth  as  the  waters  cover 
the  surface  of  the  great  deep  ; when  his  kingdom  shall 
come,  and  his  will  shall  be  done  on  earth  even  as  it  is 
in  heaven.  We  are  not  going  to  be  dragging  on  for- 
ever like  Pharoah,  with  the  wheels  off  his  chariot.  My 
heart  exults,  and  my  eyes  flash  with  the  thought  that 
very  lilvely  I shall  live  to  see  the  out-pouring  of  the 
Spirit ; when  “the  sons  and  the  daughters  of  God  again 
shall  prophesy,  and  the  young  men  shall  see  visions, 
and  the  old  men  shall  dream  dreams.”  Perhaps  there 
shall  be  no  miraculous  gifts — for  they  will  not  be  re- 
quired ; but  yet  there  shall  be  such  a miraculous  amount 
of  holiness,  such  an  extraordinary  fervor  of  prayer,  such 
areal  communion  with  God,  and  so  much  vital  religion, 
and  such  a spread  of  the  doctrines  of  the  cross,  that 


130 


SERMONS. 


every  one  will  see  that  verily  the  Spirit  is  poured  out 
like  water,  and  the  rains  are  descending  from  above. 
For  that  let  us  pray;  let  us  continually  labor  for  it, 
and  seek  it  of  God. 

One  more  work  of  the  Spirit,  which  will  especially 
manifest  his  power — the  general  resurrection.  We 
have  reason  to  believe  from  Scripture,  that  the  resurrec- 
tion of  the  dead,  whilst  it  will  be  effected  by  the  voice 
of  God  and  of  his  Word,  (the  Son,)  shall  also  be  brought 
about  by  the  Spirit.  That  same  power  which  raised 
Jesus  Christ  from  the  dead,  shall  also  quicken  your 
mortal  bodies.  The  power  of  the  resurrection  is,  per- 
haps, one  of  the  finest  proofs  of  the  works  of  the  Spirit. 
Ah!  my  friends,  if  this  earth  could  but  have  its  mantle 
torn  away  for  a little  while,  if  the  green  sod  could 
be  cut  from  it,  and  we  could  look  about  six  feet  deep 
into  its  bowels,  what  a world  it  would  seem ! What 
should  we  see?  Bones,  carcasses,  rottenness,  worms, 
corruption.  And  you  would  say.  Can  these  dry  bones 
live?  Can  they  start  up?  Yes!  “in  a moment!  in 
the  twinkling  of  an  eye,  at  the  last  trump,  the  dead 
shall  be  raised.”  He  speaks ; they  are  alive!  See  them 
scattered!  bone  comes  to  his  bone ! See  them  naked; 
flesh  comes  upon  them ! See  them  still  lifeless ; “ Come 
from  the  four  winds,  O breath,  and  breathe  upon  these 
slain!”  When  the  wind  of  the  Holy  Spirit  comes, 
they  live ; and  they  stand  upon  their  feet  an  exceeding 
great  army. 

I have  thus  attempted  to  speak  of  the  power  of  the 
Spirit,  and  I trust  I have  shown  it  to  you.  We  must 
now  have  a moment  or  two  for  practical  inference.  The 
Spirit  is  very  powerful,  Christian!  What  do  you  infer 


POWER  OF  THE  HOLY  GHOST. 


131 


from  that  fact  ? Why,  that  you  never  need  distrust 
the  power  of  God  to  carry  you  to  heaven.  O how  that 
sweet  verse  was  laid  to  my  soul  yesterday ! 

“ His  tried  Almighty  arm 

Is  raised  for  your  defence  ; 

Where  is  the  power  can  reach  you  there  ? 

Or  what  can  pluck  you  thence  ? 

The  power  of  the  Holy  Spirit  is  your  bulwark,  and  all 
his  omnipotence  defends  you.  Can  your  enemies  over- 
come omnipotence  ? then  they  can  conquer  you.  Can 
they  wrestle  with  Deity,  and  hurl  him  to  the  ground  ? 
then  they  might  conquer  you.  For  the  power  of  the 
Spirit  is  our  power;  the  power  of  the  Spirit  is  our 
might. 

Once  again,  Christians,  if  this  is  the  power  of  the 
Spirit,  why  should  you  doubt  anything  ? There  is  your 
son.  There  is  that  wife  of  yours,  for  whom  you  have 
supplicated  so  frequently  ; do  not  doubt  the  Spirit’s 
power.  “ Though  he  tarry,  wait  for  him.”  There  is 
thy  husband,  O holy  woman ! and  thou  hast  wrestled 
for  his  soul.  And  though  he  is  ever  so  hardened  and 
desperate  a wretch,  and  treats  thee  ill,  there  is  power  in 
the  Spirit.  And,  O ye  who  have  come  from  barren 
churches,  with  scarcely  a leaf  upon  the  tree,  do  not 
doubt  the  power  of  the  Spirit  to  raise  you  up.  For  it 
shall  be  a ‘‘  pasture  for  flocks,  a den  of  wild  asses,” 
open  but  deserted,  until  the  Spirit  is  poured  out  from 
on  high.  And  then  the  parched  ground  shall  be  made  a 
pool,  and  the  thirsty  land  springs  of  water ; and  in  the 
habitations  of  dragons,  where  each  lay  shall  be  grass 
with  reeds  and  rushes.  And,  O ye  members  of  Park- 


132 


SERJMONS. 


street!  ye  who  remember  what  your  God  has  done  for  you 
especially,  never  distrust  the  power  of  the  Spirit.  Ye 
have  seen  the  wilderness  blossom  like  Carmel,  ye  have 
seen  the  desert  blossom  like  the  rose ; trust  him  for  the 
future.  Then  go  out  and  labor  with  this  conviction, 
that  the  power  of  the  Holy  Ghost  is  able  to  do  any- 
thing. Go  to  your  Sunday-school ; go  to  your  tract 
distribution ; go  to  your  missionary  enterprise ; go  to 
your  preaching  in  your  rooms,  with  the  conviction  that 
the  power  of  the  Spirit  is  our  great  help. 

And  now,  lastly,  to  you  sinners.  What  is  there  to 
be  said  to  you  about  this  power  of  the  Spirit  ? Why, 
to  me,  there  is  some  hope  for  some  of  you.  I cannot 
save  you  ; I cannot  get  at  you.  I make  you  cry  some- 
times— you  wipe  your  eyes,  and  it  is  all  over.  But  I 
know  my  Master  can.  That  is  my  consolation.  Chief 
of  sinners,  there  is  hope  for  thee ! This  power  can  save 
you  as  well  as  anybody  else.  It  is  able  to  break  your 
heart,  though  it  is  an  iron  one  ; to  make  your  eyes  run 
with  tears,  though  they  have  been  like  rocks  before. 
His  power  is  able  this  morning,  if  he  will,  to  change 
your  heart,  to  turn  the  current  of  all  your  ideas ; to 
make  you  at  once  a child  of  God,  to  justify  you  in 
Christ.  There  is  power  enough  in  the  Holy  Spirit. 
Ye  are  not  straightened  in  Kim,  but  in  your  own  bowels. 
He  is  able  to  bring  sinners  to  Jesus  ; he  is  able  to  make 
you  willing  in  the  day  of  his  power.  Are  you  willing 
this  morning  ? Has  he  gone  so  far  as  to  make  you 
desire  his  name ; to  make  you  wish  for  Jesus  ? Then, 
O sinner ! whilst  he  draws  you,  say,  “ Draw  me,  I am 
wretched  without  thee.’’  Follow  him,  foDow  him  ; and, 
while  he  leads,  tread  you  in  his  footsteps,  and  rejoice 


POWER  OF  THE  HOLY  GHOST. 


133 


that  he  has  begun  a good  work  in  you,  for  there  is  an 
evidence  that  he  will  continue  it  even  unto  the  end- 
And,  O desponding  one!  put  thy  trust  in  the  power  of 
the  Spirit.  Rest  on  the  blood  of  Jesus,  and  thy  soul 
is  safe,  not  only  now,  but  throughout  eternity.  God 
bless  you,  my  hearers.  Amen. 


SEEM ON  VI  L 


THE  C II  U lie  II  OF  CHRIST. 

“ And  I will  make  them  and  the  places  round  about  my  hill  a blessing;  and  I will 
cause  the  shower  to  come  down  in  his  season  ; there  shall  be  showers  of  blessing.”  — 
£z£Kibl  xxxiv.  26. 

The  chapter  (Ezek.  xxxiv.)  that  I read  at  the  com- 
mencement of  the  service  is  a prophetical  one ; and,  I 
take  it,  it  has  relation,  not  to  the  condition  of  the  Jews 
during  the  captivity  and  their  subsequent  happiness 
when  they  should  return  to  their  land,  but  to  a state 
into  which  they  should  fall  after  they  had  been  restored 
to  their  country  under  Nehemiah  and  Ezra,  and  in 
which  state  they  still  continue  to  the  present  day.  The 
prophet  tells  us  that  the  shepherds  then,  instead  of 
feeding  the  flock,  fed  themselves ; they  trod  the  grass, 
instead  of  allowing  the  sheep  to  eat  it,  and  they  fouled 
the  waters  with  their  feet.  That  is  an  exact  descrip- 
tion of  the  state  of  Judea  after  tke  captivity ; for  then 
there  arose  the  Scribes  and  Pharisees,  who  took  the 
key  of  knowledge,  and  would  not  enter  themselves  nor 
allow  others  to  enter ; who  laid  heavy  burdens  on 
men’s  shoulders,  and  would  not  touch  them  with  one 
of  their  fingers ; who  made  religion  to  consist  entirely 

(134) 


THE  CHURCH  OF  CHRIST. 


135 


.11  sacrifices  and  ceremonies,  and  imposed  such  a bur- 
den on  the  people,  that  they  cried  out,  ‘‘  What  a weari- 
ness it  is ! ” That  same  evil  has  continued  with  the 
poor  Jews  to  the  present  day ; and  should  you  read  the 
nonsense  of  the  Talmud  and  the  Gemara,  and  see  the 
burdens  they  laid  upon  them,  you  would  say,  “ Verily, 
they  have  idle  shepherds ; ’’  they  give  the  sheep  no 
food ; they  ti'ouble  them  with  fanciful  superstitions  and 
silly  views,  and  instead  of  telling  them  that  the  Messiah 
is  already  come,  they  delude  them  with  the  idea  that 
there  is  a Messiah  yet  to  come,  who  shall  restore  Judea, 
and  raise  it  to  its  glory.  The  Lord  pronounces  a curse 
upon  these  Pharisees  and  Rabbis,  these  who  “ thrust 
with  side  and  with  shoulder,”  those  evil  shepherds  who 
will  not  suffer  the  sheep  to  lie  down,  neither  will  feed 
them  with  good  pasture.  But,  after  having  described 
this  state,  he  prophecies  better  times  for  the  poor  Jew 
The  day  is  coming  when  the  careless  shepherds  shall  be 
as  nought ; when  the  power  of  the  Rabbis  shall  cease, 
when  the  traditions  of  the  Mishna  and  the  Talmud 
shall  be  cast  aside.  The  hour  is  approaching,  when 
the  tribes  shall  go  up  to  their  own  country;  when 
Judea,  so  long  a howling  wilderness,  shall  once  more 
blossom  like  the  rose ; when,  if  the  temple  itself  be 
not  restored,  yet  on  Zion’s  hill  shall  be  raised  some 
Christian  building,  where  the  chants  of  solemn  praise 
shall  be  heard,  as  erst  of  old  the  Psalms  of  David  were 
sung  in  the  tabernacle.  Not  long  shall  it  be,  ere  they 
shall  come  — shall  come  from  distant  lands,  where’er 
they  rest  or  roam ; and  she  who  has  been  the  offscour- 
ing  of  all  things,  whose  name  has  been  a proverb  and 
a byword,  shall  become  the  glory  of  all  lands.  De- 
jected Zion  shall  raise  her  head,  shaking  herself  from 


136 


SERMONS. 


dust,  and  darkness,  and  the  dead.  Then  shall  the  Lord 
feed  his  people,  and  make  them  and  the  places  round 
about  his  hill  a blessing.  I think  we  do  not  attach  suf- 
ficient importance  to  the  restoration  of  the  Jews.  We 
do  not  think  enough  of  it.  But  certainly,  if  there  is 
anything  promised  in  the  Bible  it  is  this.  I imagine 
that  you  cannot  read  the  Bible  without  seeing  clearly 
that  there  is  to  be  an  actual  restoration  of  the  children 
of  Israel.  Thither  they  shall  go  up ; they  shall  come 
with  weeping  unto  Zion,  and  with  supplications  unto 
Jerusalem.”  May  that  happy  day  soon  come!  For 
when  the  Jews  are  restored,  then  the  fulness  of  the 
Gentiles  shall  be  gathered  in;  and  as  soon  as  they 
return,  then  Jesus  will  come  upon  Mount  Zion  to  reign 
with  his  ancients  gloriously,  and  the  halcyon  days  of 
the  Millennium  shall  then  dawn ; we  shall  then  know 
every  man  to  be  a brother  and  a friend ; Christ  shall 
rule,  with  universal  sway. 

This,  then,  is  the  meaning  of  the  text ; that  God 
would  make  Jerusalem  and  the  places  round  about  his 
hill  a blessing.  I shall  not,  however,  use  it  so  this 
morning,  but  I shall  use  it  in  a more  confined  sense  — 
or,  perhaps,  in  a more  enlarged  sense  — as  it  applies  to 
the  church  of  Jesus  Christ,  and  to  this  particular  church 
with  which  you  and  I stand  connected.  “ I will  make 
them  and  the  places  round  about  my  hiU  a blessing; 
and  I will  cause  the  shower  to  come  down  in  his  sea- 
son ; there  shall  be  showers  of  blessing.” 

There  are  two  things  here  spoken  of.  First,  ChrisVs 
church  is  to  be  a blessing ; secondly,  Christ’s  church  is 
to  be  blessed.  These  two  things  you  will  find  in  the 
different  sentences  of  the  text. 

L First,  Christ’s  church  is  to  be  a blessing.  “ I will 


THE  CHURCH  OF  CHRIST. 


137 


make  tliem  and  the  places  round  about  my  hill  a bless- 
ing.’^ The  object  of  God,  in  choosing  a people  before 
all  worlds,  was  not  only  to  save  that  people,  but 
through  them  to  confer  essential  benefits  upon  the 
whole  human  race.  When  he  chose  Abraham,  he  did 
not  elect  him  simply  to  be  God’s  friend,  and  the  recip- 
ient of  peculiar  privileges;  but  he  chose  him  to  make 
him,  as  it  were,  the  conservator  of  truth.  He  was  to 
be  the  ark  in  which  the  truth  should  be  hidden.  He 
was  to  be  the  keeper  of  the  covenant  in  behalf  of  the 
whole  world;  and  when  God  chooses  any  men  by  his 
sovereign-electing  grace,  and  makes  them  Christ’s,  he 
does  it  not  only  for  their  own  sake,  that  they  may  be 
saved,  but  for  the  world’s  sake.  For,  know  ye  not  that 
“ ye  are  the  light  of  the  world  ? ” — “A  city  set  upon  a 
hill,  which  cannot  be  hid  ? ” ‘‘  Ye  are  the  salt  of  the 

earth ; ” and  when  God  makes  you  salt,  it  is  not  only 
that  ye  may  have  salt  in  yourselves,  but  that  like  salt 
ye  may  preserve  the  whole  mass.  If  he  makes  you 
leaven,  it  is  that,  like  the  little  leaven,  you  may  leaven 
the  whole  lump.  Salvation  is  not  a selfish  thing;  God 
does  not  give  it  for  us  to  keep  to  ourselves,  but  that  we 
may  thereby  be  made  the  means  of  blessing  to  others; 
and  the  great  day  shall  declare  that  there  is  not  a man 
living  on  the  surface  of  the  earth  but  has  received  a 
blessing  in  someway  or  other  through  God’s  gift  of  the 
gospel.  The  very  keeping  of  the  wicked  in  life,  and 
granting  of  the  reprieve,  was  purchased  with  the  death 
of  Jesus;  and  through  his  sufferings  and  death,  the 
temporal  blessings  which  both  we  and  they  enjoy  are 
bestowed  on  us.  The  gospel  was  sent  that  it  might 
first  bless  those  that  embrace  it,  and  then  expand,  so  as 
to  make  them  a blessing  to  the  whole  human  race. 


138 


SERMONS. 


In  thus  spealdng  of  the  church  as  a blessing,  we 
shall  notice  three  things.  First,  here  is  divinity  — “ a 
will  make  them  a blessing ; ’’  secondly,  here  is  person- 
ality of  religion  — I will  make  them  a blessing;”  and 
thirdly,  here  is  the  development  of  religion  — “ and  the 
places  round  about  my  hill.” 

1.  First,  with  regard  to  this  blessing  which  God  will 
cause  his  church  to  be,  here  is  divinity.  It  is  God  the 
everlasting  Jehovah  speaking : he  says,  I will  make 
them  a blessing.”  None  of  us  can  bless  others  unless 
God  has  first  blessed  us.  We  need  divine  workman- 
ship. “ I will  make  them  a blessing  by  helping  them, 
and  by  constraining  them.”  God  makes  his  people  a 
blessing  by  helping  them.  What  can  we  do  without 
God’s  help  ? I stand  and  preach  to  thousands,  or  it 
may  be  hundreds;  what  have  I done,  unless  a greater 
than  man  has  been  in  the  pulpit  with  me  ? I work  in 
the  Sabbaih-schools ; what  can  I do,  unless  the  Master 
is  there,  teaching  the  children  with  me?  We  want 
God’s  aid  in  every  position ; and  once  give  us  that 
assistance,  and  there  is  no  telling  with  how  little  labor 
we  may  become  a blessing.  Ah ! a few  words  some- 
times will  be  more  of  a blessing  than  a whole  sermon. 
You  take  some  little  prattler  on  your  knee ; and  some 
few  words  that  you  say  to  him  he  remembers,  and 
makes  use  of  in  after  years.  I knew  a gray-headed 
old  man,  who  was  in  the  habit  of  doing  this.  He 
once  took  a boy  to  a certain  tree,  and  said,  “Now, 
John,  you  kneel  down  at  that  tree,  and  I will  kneel 
down  with  you.”  He  knelt  down  and  prayed,  and 
asked  God  to  convert  him  and  save  his  soul.  “ Now,” 
said  he,  “ perhaps  you  will  come  to  this  tree  again  ; 
and  if  you  are  not  converted,  you  will  remember  that  I 


THE  CHURCH  OF  CHRIST. 


139 


asked  under  this  tree  that  God  would  save  your  soul.” 
That  young  man  went  away,  and  forgot  the  old  man’s 
prayer ; but  it  chanced  as  God  would  have  it  that  he 
walked  down  that  field  again,  and  saw  a tree.  It 
seemed  as  if  the  old  man’s  name  was  cut  in  the  bark. 
He  recollected  what  he  prayed  for,  and  that  the  prayer 
was  not  fulfilled;  but  he  dare  not  pass  the  tree  without 
kneeling  down  to  pray  himself;  and  there  was  his  spir- 
itual birthplace.  The  simplest  observation  of  the 
Christian  shall  be  made  a blessing,  if  God  help  him. 
‘‘ His  leaf  also  shall  not  wither”  — the  simplest  word 
he  speaks  ^hall  be  treasured  up;  ‘‘and  whatsoever  he 
doeth  shall  prosper.” 

But  there  is  constraint  here.  “ I will  make  them  a 
blessing.”  I will  give  them  to  be  a blessing ; I will 
constrain  them  to  be  a blessing.  I can  say  myself,  that 
1 never  did  anything  which  was  a blessing  to  my  fellow 
creatures,  without  feeling  compelled  to  do  it.  I thought 
of  going  to  a Sabbath  school  to  teach.  On  a certain 
day,  some  one  called  — asked  me — begged  me  — prayed 
me  to  take  his  class.  I could  not  refuse  to  go ; and 
there  I was  held,  hand  and  foot,  by  the  superintendent, 
and  was  compelled  to  go  on.  I was  asked  to  address 
the  children ; I thought  I could  not,  but  no  one  else 
was  there  to  do  it,  so  I stood  up  and  stumbled  out  a 
few  words.  And  I recollect  the  first  occasion  on  which 
I attempted  to  preach  to  the  people  — I am  sure  I had 
no  wish  to  do  it — but  there  was  no  one  else  in  the 
place,  and  the  congregation  must  go  away  without  a 
single  word  of  warning  or  address.  How  could  I suf- 
fer it  ? I felt  forced  to  address  them.  And  so  it  has 
been  wiih  whatever  I have  laid  my  hand  to.  1 have 
always  felt  a kind  of  impulse  which  I could  not  resist; 


140 


SERMONS. 


but,  moreover,  felt  placed  by  Providence  in  such  a posi- 
tion, that  I had  no  wish  to  avoid  the  duty,  and  if  I had 
desired  it,  could  not  have  helped  myself.  And  so  it  is 
with  God’s  people.  If  they  will  go  through  their  lives, 
wherever  they  have  been  made  a blessing,  they  will 
find  that  God  seems  to  have  thrust  them  into  the  vine- 
yard. Such-and-such  a man  was  once  rich.  What 
good  was  he  in  the  world  ? He  did  but  loll  in  his  car- 
riage ; he  did  but  little  good,  and  was  of  little  service 
to  his  fellow-creatures.  Says  God,  “ I will  make  him 
a blessing : ” so  he  strips  away  his  riches,  and  brings 
him  into  low  circumstances.  He  is  then  brought  into 
association  with  the  poor,  and  his  superior  education 
and  intellect  make  him  a blessing  to  them.  God  makes 
him  a blessing.  Another  man  was  naturally  very 
timid ; he  would  not  pray  at  the  prayer  meeting,  he 
would  hardly  like  to  join  the  church : soon  he  gets  into 
a position  in  which  he  cannot  help  himself.  “ I will 
make  him  a blessing.”  And  as  sure  as  ever  you  are  a 
servant  of  God,  he  will  make  you  a blessing.  He  will 
have  none  of  his  gold  in  the  lump ; he  will  hammer  it 
out,  and  make  it  a blessing.  1 verily  believe  there  are 
some  in  my  congregation,  to  whom  God  has  given 
power  to  preach  his  name : they  do  not  know  it,  per- 
haps, but  God  will  make  it  known  by-and-by.  I would 
have  every  man  look  and  see,  whether  God  is  making 
him  do  a certain  thing;  and  when  once  he  feels  the  im- 
pulse, let  him  by  no  means  ever  check  it.  I am  some- 
what of  a believer  in  the  doctrine  of  the  Quakers,  as 
to  the  impulses  of  the  Spirit,  and  I fear  lest  I should 
check  one  of  them.  If  a thought  crosses  my  mind. 
Go  to  such  a person’s  house,”  I always  like  to  do  it, 
because  I do  not  know  but  what  it  may  be  from  the 


THE  CHURCH  OF  CHRIST. 


141 


Spirit.  I understand  this  verse  to  mean  something  like 
that.  “ I will  make  them  a blessing.”  1 will  force 
them  to  do  good.  If  I cannot  make  a sweet  scent 
come  from  them  in  any  other  way,  I will  pound  them 
in  the  mortar  of  affliction.  If  they  have  seed,  and  the 
seed  cannot  be  scattered  in  any  other  way,  I will  send 
a rough  wind  to  blow  the  downy  seed  everywhere.” 
“ I will  make  them  a blessing.”  If  you  have  never 
been  made  a blessing  to  any  one,  depend  upon  it  you 
are  not  a child  of  God ; for  Jehovah  says,  “ I will  make 
them  a blessing.” 

2.  But  notice,  next,  the  personality  of  the  blessing. 
“ I will  make  them  a blessing.”  ‘‘  I will  make  each 
member  of  the  church  a blessing.”  Many  people  come 
up  to  the  house  of  prayer,  where  the  church  assembles: 
and  you  say,  “ Well,  what  are  you  doing  at  such-and- 
such  a place  where  you  attend?”  Well,  we  are  doing 
so-and-so.”  How  do  you  spell  we?”  “ It  is  a plain 
monosyllable,”  say  you.  Yes,  but  do  you  put  I in 
“ we  ? ” “ No.”  There  are  a great  many  people  who 

could  easily  spell  “we”  without  an  I in  it;  for  though 
they  say,  “ We  have  been  doing  so-and-so,”  they  do  not 
say,  “ How  much  have  I done  ? Did  I do  anything  in 
it?  Yes;  this  chapel  has  been  enlarged;  what  did  I 
subscribe?  Twopence! ” Of  course  it  is  done.  Those 
who  paid  the  money  have  done  it.  “ We  preach  the 
gospel.”  Do  we,  indeed  ? “ Yes,  we  sit  in  our  pew  and 
listen  a little,  and  do  not  pray  for  a blessing.  We  have 
got  such  a large  Sunday  school.”  Did  you  ever  teach 
in  it?  “We  have  got  a very  good  working  society.” 
Did  you  ever  go  to  work  in  it  ? That  is  not  the  way 
to  spell  “we.”  It  is,  “I  will  make  them  a blessing.” 
When  Jerusalem  was  built  every  man  began  nearest 


112 


SERMONS. 


his  own  house.  That  is  where  you  must  begin  to  build 
or  do  something.  Do  not  let  us  tell  a lie  about  it.  If 
we  do  not  have  some  share  in  the  building,  if  we  neither 
handle  the  trowel  nor  the  spear,  let  us  not  talk  about 
our  church ; for  the  text  says,  “ I will  make  them  a bless- 
ing,” every  one  of  them. 

“But,  sir,  what  can  I do?  I am  nothing  but  a 
father  at  home ; I am  so  full  of  business,  I can  only  see 
my  children  a little.”  But  in  your  business,  do  you 
ever  have  any  servants?  “No;  I am  a servant  my- 
self.” You  have  fellow-servants  ? “ No ; I work  alone.” 
Do  you  work  alone,  then,  and  live  alone,  like  a monk 
in  a cell  ? I don’t  believe  that.  But  you  have  fellow- 
servants  at  work ; cannot  you  say  a word  to  their  con- 
science? “I  don’t  like  to  intrude  religion  into  busi- 
ness.” Quite  right,  too;  so  say  I;  when  I am  at 
business,  let  it  be  business ; when  you  are  at  religion, 
let  it  be  religion.  But  do  you  never  have  an  oppor- 
tunity ? Why,  you  cannot  go  into  an  omnibus,  or  a 
railway  carriage,  but  what  you  can  say  something  for 
Jesus  Christ.  I have  found  it  so,  and  I don’t  believe  I 
am  different  from  other  people.  Cannot  do  anything  ? 
Cannot  you  put  a tract  in  your  hat,  and  drop  it  where 
you  go?  Cannot  you  speak  a word  to  a child? 
Where  does  this  man  come  from,  that  cannot  do  any- 
thing ? There  is  a spider  on  the  wall ; but  he  taketh 
hold  on  kings’  palaces,  and  spinneth  his  web  to  rid  the 
world  of  noxious  flies.  There  is  a nettle  in  the  corner 
of  the  churchyard ; but  the  physician  tells  me  it  has 
its  virtues.  There  is  a tiny  star  in  the  sky ; but  that 
is  noted  in  the  chart,  and  the  mariner  looks  at  it.  There 
is  an  insect  under  water ; but  it  builds  a rock.  God 
made  all  these  things  for  something ; but  here  is  a man 


THE  CHURCH  OF  CHRIST. 


143 


that  God  made,  and  gave  him  nothing  at  all  to  do!  I 
do  not  believe  it.  God  never  makes  useless  things ; he 
has  no  superfluous  workmanship.  I care  not  what  you 
are ; you  have  somewhat  to  do.  And  oh ! may  God 
show  you  what  it  is,  and  then  make  you  do  it,  by 
the  wondrous  compulsion  of  his  providence  and  his 
grace. 

3.  But  we  have  to  notice,  in  the  third  place,  the  de^ 
velopment  of  gospel  blessing,  “I  will  make  them  a 
olessing;”  but  it  does  not  end  there.  ‘‘  And  the  places 
round  about  my  hill.’’  Religion  is  an  expansive  thing. 
When  it  begins  in  the  heart,  at  first  it  is  like  a tiny 
grain  of  mustard  seed ; but  it  gradually  increases,  and 
becomes  a great  tree,  so  that  the  birds  of  the  air  lodge 
in  the  branches  thereof.  A man  cannot  be  religious  to 
himself.  “ No  man  liveth  to  himself,  and  no  man  dieth 
to  himself.”  You  have  heard  a score  of  times,  that  if 
you  do  but  drop  a pebble  in  a brook  it  causes  a small 
ring  at  first,  then  another  outside  of  that,  and  then 
another,  and  then  another,  till  the  influence  of  the  peb- 
ble is  perceptible  over  the  entire  bosom  of  the  water. 
So  it  is  when  God  makes  his  people  a blessing.  “ I 
will  make  a minister  a blessing  to  one  or  two ; I will 
then  make  him  a blessing  to  a hundred ; 1 will  then 
make  him  a blessing  to  thousands;  and  then  I will 
make  those  thousands  a blessing.  I will  make  each 
one  individually  a blessing,  and  when  I have  done  that, 
I will  make  all  the  places  round  about  a blessing.  ‘‘  I 
will  make  them  a blessing.”  I hope  we  shall  never 
be  satisfied,  as  members  of  Park-street,  until  we  are 
a blessing,  not  only  to  ourselves,  but  to  all  the  places 
round  about  our  hill.  What  are  the  places  round  about 
our  hill  ? I think  they  are,  first,  our  agencies ; sec- 


144 


SERMONS. 


ondly,  our  neigliborhood;  thirdly,  the  churches  adjacent 
to  us. 

First,  there  are  our  agencies.  There  is  our  Sabbath- 
school  : how  near  that  is  to  our  hill  ? I speak  a great 
deal  about  this,  because  I want  it  to  be  brought  into 
notice.  I intend  to  preach  a practical  sermon  this 
morning,  to  move  some  of  you  to  come  and  teach  in 
the  Sabbath-school ; for  there  we  require  some  suitable 
men,  to  “ come  up  to  the  help  of  the  Lord,  to  the  help 
of  the  Lord  against  the  mighty.”  Therefore  I men- 
tion the  Sabbath-school  as  a place  very  near  to  the 
hill ; it  ought  to  be  just  at  the  very  foot  of  it ; yea,  it 
ought  to  be  so  near  the  hill  that  very  many  may  pass 
from  it  to  the  church.  Then  there  is  our  Visiting  and 
Christian  Instruction  Society,  which  we  have  for  the  vis- 
iting of  this  neighborhood.  I trust  that  has  been  made  a 
blessing.  God  has  sent  among  us  a man  who  labors  zeal- 
ously and  earnestly  in  visiting  the  sick.  I have,  as  the 
superintendent  of  my  beloved  brother,  the  missionary,  a 
regular  account  of  his  labors ; his  report  has  most  highly 
gratified  me,  and  I am  able  to  bear  testimony  to  the  fact, 
that  he  is  very  efficiently  laboring  around  us.  I want 
that  society  to  have  all  your  sympathy  and  strength. 
I consider  him  as  a Joshua,  with  whom  you  are  to  go 
forth  by  hundreds  to  those  who  live  in  the  neighbor- 
hood. Do  you  know  what  dark  places  there  are? 
Walk  down  a street  a little  to  the  right.  See  the  shops 
open  on  a Sunday.  Some,  thank  God,  that  used  to 
open  them,  now  come  and  worship  with  us.  We  shall 
have  more  yet ; for  “ the  earth  is  the  Lord’s  and  the 
fulness  thereof,”  and  why  should  not  we  have  it  ? My 
brethren,  as  you  visit  the  sick,  or  distribute  tracts  from 
door  to  door,  make  this  your  prayer — that  this  society. 


THE  CHURCH  OF  CHRIST. 


145 


being  one  of  the  places  round  about  our  hill,  may  be 
made  a blessing ! Let  me  not  forget  any  agency  con- 
nected with  this  church.  There  are  several  more  which 
are  places  round  about  our  hill ; and  the  Lord  has  just 
put  it  into  my  heart  to  fashion  other  societies,  which 
shall  be  made  a blessing  to  this  hill,  and  in  a little 
while  you  shall  hear  thereof.  We  have  several  brethren 
in  this  congregation  to  whom  God  has  given  a mouth 
of  utterance ; these  are  about  to  form  themselves  into 
a society  for  proclaiming  the  Word  of  God.  Where 
God  has  so  blessed  his  church,  and  made  us  to  be 
so  noted  and  named  amongst  the  people,  why  should 
we  not  keep  on  ? We  have  been  brought  up  to  a great 
pitch  of  fervency  and  love;  now  is  the  time  for  doing 
something.  While  the  iron  is  hot,  why  not  strike  and 
fashion  it  ? I believe  we  have  the  materials,  not  only 
for  making  a church  here  that  shall  be  the  glory  of  the 
Baptist  Churches  in  London,  but  for  making  churches 
everywhere  throughout  the  metropolis ; and  we  have 
more  schemes  on  hand,  which,  matured  by  sober  judg- 
ment, and  backed  by  prudence,  shall  yet  make  this 
metropolis  more  honored  than  it  has  been  by  the 
sound  of  the  pure  gospel  and  the  proclamation  of  the 
pure  Word  of  God.  May  God  make  all  our  agencies 
— the  places  round  about  our  hill  — a blessing. 

But  next,  there  is  the  neighborhood.  1 am  paralyzed 
sometimes,  when  I think  that  we  are  of  so  little  service 
to  the  neighborhood,  though  this  is  a green  oasis  in  the 
midst  of  a great  spiritual  desert.  Just  at  the  back  of 
us  we  could  find  you  hundreds  of  Roman  Catholics, 
and  men  of  the  very  worst  character ; and  it  is  sad  to 
think  that  we  cannot  make  this  place  a blessing  to 
them.  It  is  made  a great  blessing  to  you,  my  hearers, 
13 


146 


SEIiMONS. 


but  you  do  not  come  from  this  district ; you  come  from 
anywhere  and  nowhere,  some  of  you,  I suppose.  Peo- 
ple say,  ‘‘ There  is  something  doing  in  that  chapel; 
look  at  the  crowd ; but  we  cannot  get  in ! ” This  one 
thing  I ask  — never  come  here  to  gratify  your  curiosity. 
You  that  are  members  of  other  congregations,  just 
consider  it  your  duty  to  stay  at  home.  There  are  many 
stray  sheep  about.  I would  rather  have  them  than 
you.  Keep  your  own  place.  I do  not  want  to  rob 
other  ministers.  Do  not  come  here  from  charity.  We 
are  much  obliged  to  you  for  your  kindly  intentions ; 
but  we  would  rather  have  your  room  than  your  com- 
pany, if  ye  are  members  of  other  churches.  We  want 
sinners  to  come  — sinners  of  every  sort;  but  do  not  let 
us  have  that  sort  of  men  whose  ears  are  everlastingly 
itching  for  some  new  preacher ; who  are  saying,  I 
want  something  else,  I want  something  else.”  Oh ! do, 
I beseech  you,  for  God’s  sake,  be  of  some  good ; and 
if  you  are  running  about  from  one  place  to  another, 
you  can  never  expect  to  be.  Do  ye  know  what  is  said 
of  rolling  stones  ? Ah ! ye  have  heard  of  that.  They 
‘‘  gather  no  moss.”  Now,  don’t  be  rolling  stones,  but 
keep  at  home.  God,  however,  so  help  us,  as  to  make 
us  a blessing  to  the  neighborhood ! I long  to  see  some^ 
thing  done  lor  the  people  around.  We  must  open  our 
arms  to  them : we  must  go  out  into  the  open  air  to 
them  ; we  must  and  will  preach  God’s  gospel  to  them. 
Let,  then,  the  people  around  listen  to  the  word  of  the 
gospel ; and  may  it  be  said,  “ That  place  is  the  cathe- 
dral of  Southwark  ! ” So  it  is  now.  Out  of  it  goes  a 
blessing;  God  is  pouring  out  a blessing  upon  it. 

What  else  do  we  mean  by  the  places  round  about 
our  hill?  We  mean,  the  churches  adjacent.  I cannot 


Liio  uliURCH  OF  CHRIST. 


147 


but  rejoice  in  the  prosperity  of  many  churches  around 
us ; but  as  our  beloved  brother,  Mr.  Sherman,  said,  last 
Thursday  morning,  ‘‘  It  is  not  invidious  to  say,  that 
there  are  very  few  churches  that  are  in  a prosperous 
state,  and  that,  taking  the  churches  at  large,  they  are  in 
a deplorable  condition.  It  is  only  here  and  there,”  said 
he,  “that  God  is  pouring  out  his  Spirit;  but  most  of 
the  churches  are  lying,  like  barges  at  Blackfriar’s 
Bridge  when  the  tide  is  down  — right  in  the  mud ; 
and  all  the  king’s  horses  and  all  the  king’s  men  cannot 
pull  them  off,  till  the  tide  comes  and  sets  them  afloat.” 
Who  can  teU,  then,  what  good  may  be  done  by  this 
church?  If  there  is  a light  in  this  candlestick,  let 
others  come  and  light  their  candles  by  it.  If  there  is  a 
flame  here,  let  the  flame  spread,  until  aU  the  neighbor- 
ing churches  shall  be  lit  up  with  the  glory.  Then, 
indeed,  shall  we  be  made  the  rejoicing  of  the  earth ; 
for  there  is  never  a revival  in  one  spot,  but  it  shall 
affect  others.  Who  shall  tell,  then,  where  it  shall 
end  ? 

“ Fly  abroad,  thou  mighty  gospel  ; 

Win  and  conquer,  never  cease.” 

And  it  never  will  cease,  when  God  once  makes  the 
places  round  about  his  hill  a blessing. 

II.  The  second  point  is,  that  God’s  people  are  not 
only  to  be  a blessing,  but  they  are  to  be  blessed.  For 
read  the  second  part  of  the  verse.  “ And  I will  cause 
the  shower  to  come  down  in  his  season ; there  shall  be 
showers  of  blessing.”  It  is  somewhat  singular,  as  a 
prognostication  of  the  showers  of  blessings  we  hope 
to  receive  here,  that  God  sent  us  showers  on  the  first 
day  of  opening.  If  I were  a believer  in  omens,  1 


148 


SERMONS. 


should  pray,  that  as  it  rained  the  first  day,  so  may  it 
rain  every  day  since.  When  it  stops  may  the  chapel 
be  shut  up  ; for  we  only  want  it  open  so  long  as  show- 
ers of  grace  continue  to  descend. 

First,  here  is  sovereign  mercy.  Listen  to  these  words : 
“ I will  give  them  the  shower  in  its  season.”  Is  it  not 
sovereign,  divine  mercy ; for  who  can  say,  ‘‘  I will  give 
them  showers,”  except  God?  Can  the  false  prophet 
who  walks  amongst  the  benighted  Hottentots  ? He 
says  he  is  a rain-maker,  and  can  give  them  showers; 
but  can  he  do  it  ? Is  there  an  imperial  monarch,  or 
the  most  learned  man  on  earth,  who  can  say,  “ I will 
give  them  the  showers  in  their  season?”  No  ; there  is 
only  one  fist  wherein  all  the  clouds  are  held ; there  is 
only  one  hand  in  which  all  the  channels  of  the  mighty 
ocean  above  the  firmament  are  contained;  there  is  only 
one  voice  that  can  speak  to  the  clouds,  and  bid  them 
beget  the  rain.  ‘‘  Out  of  whose  womb  came  the  ice  ? 
and  the  hoary  frost  of  heaven,  who  hath  gendered  it  ?” 

Who  sendeth  down  the  rain  upon  the  earth  ? who 
scattereth  the  showers  upon  the  green  herb  ? Do  not  I, 
the  Lord?”  Who  else  could  do  it?  Is  not  rain  in 
God’s  power  ? and  who  could  send  it,  except  him  ? 
We  know  that  Catholics  pretend  that  they  can  get 
grace  without  getting  it  from  God  directly ; for  they 
believe  that  God  puts  all  his  grace  into  the  pope,  and 
then  that  runs  down  into  smaller  pipes,  called  cardinals 
and  bishops,  through  which  it  runs  into  the  priests ; 
and,  by  turning  the  tap  with  a shilling,  you  can  get  as 
much  grace  as  you  like.  But  it  is  not  so  with  God’s 
grace.  He  says,  “ I will  give  them  showers.”  Grace 
is  the  gift  of  God,  and  is  not  to  be  created  by  man. 

Notice,  next,  it  is  needed  grace.  I will  give  them 


THE  CHURCH  OF  CHRIST. 


149 


showers.’’  What  would  the  ground  do  without  show- 
ers ? You  may  break  the  clods,  you  may  sow  your 
seeds ; but  what  can  you  do  without  the  rain  ? Ah ! 
you  may  prepare  your  barn,  and  sharpen  your  sickles ; 
but  your  sickles  will  be  rusted  before  you  have  any 
wheat,  unless  there  are  showers.  They  are  needed.  So 
is  the  divine  blessing. 

“ In  vain  Apollos  sow  the  seed. 

And  Paul  may  plant  in  vain  ; 

In  vain  you  come  here,  in  vain  you  labor,  in  vain  you 
give  your  money : 

“ Till  God  the  plenteous  shower  bestows, 

And  sends  salvation  down.” 

Then,  next,  it  is  plenteous  grace,  I will  send  them 
showers.”  It  does  not  say,  I will  send  them  drops,” 
but  “ I will  send  them  showers.”  “ It  seldom  rains  but  it 
pours.”  So  it  is  with  grace.  If  God  gives  a blessing, 
he  usually  gives  it  in  such  a measure  that  there  is  not 
room  enough  to  receive  it.  Where  are  we  going  to 
hold  God’s  blessing  that  we  have  obtained  already  ? I 
told  the  people  on  Thursday  that  God  had  promised 
us,  that  if  we  brought  the  tithes  into  the  storehouse,  he 
would  send  us  such  a blessing  that  we  would  not  have 
room  to  hold  it.  We  have  tried  it,  and  the  promise 
has  been  fulfilled,  as  it  always  will  be  as  long  as  we 
rely  upon  it.  Plenteous  grace!  Ah!  we  shall  want 
plenteous  grace,  my  friends ; plenteous  grace  to  keep  us 
humble,  plenteous  grace  to  make  us  prayerful,  plente- 
ous grace  to  make  us  holy,  plenteous  grace  to  make  us 
zealous,  plenteous  grace  to  make  us  truthful,  plenteous 
grace  to  preserve  us  through  this  life,  and  at  last  to 


150 


SERMONS. 


land  us  in  heaven.  We  cannot  do  without  showers  of 
grace.  How  many  are  there  here  that  have  been  dry 
in  a shower  of  grace  ? Why,  there  is  a shower  of 
grace  here ; but  how  is  it  that  it  does  not  fall  on  some 
of  the  people  ? It  is  because  they  put  up  the  umbrella 
of  their  prejudice ; and  though  they  sit  here,  even  as 
God’s  people  sit,  even  when  it  rains,  they  have  such  a 
prejudice  against  God’s  Word,  they  do  not  want  to 
hear  it,  they  do  not  want  to  love  it,  and  it  runs  off 
again.  Nevertheless,  the  showers  are  there ; and  we 
will  thank  God  for  them  where  they  do  fall. 

Again,  it  is  seasonable  grace.  “ I will  give  them 
the  shower  in  its  season.”  There  is  nothing  like  sea- 
sonable grace.  There  are  fruits,  you  know,  that  are 
best  in  their  season,  and  they  are  not  good  at  any  other 
time ; and  there  are  graces  that  are  good  in  their  sea- 
son, but  we  do  not  always  require  them.  A person 
vexes  and  irritates  me ; I want  grace  just  at  that  mo- 
ment to  be  patient:  I have  not  got  it,  and  I get  angry; 
ten  minutes  after  I am  ever  so  patient ; but  1 have  not 
had  grace  in  its  season.  The  promise  is,  “ I will  give 
them  the  shower  in  its  season.”  Ah!  poor  waiting 
soul,  what  is  thy  season  this  morning  ? Is  it  the  sea- 
son of  drought  ? Then  that  is  the  season  for  showers. 
Is  it  a season  of  great  heaviness  and  black  clouds  ? 
Then  that  is  the  season  for  showers.  What  is  your 
season  this  morning,  business  man  ? Lost  money  all 
the  week,  have  you?  Now  is  the  season  to  ask  for 
showers.  It  is  night-time ; now  the  dew  falls.  The 
dew  does  not  fall  in  the  day  — it  falls  in  the  night ; the 
night  of  affliction,  trial,  and  trouble.  There  stands  the 
promise  ; only  go  and  plead  it.  I will  give  them  the 
shower  in  its  season.” 


THE  CHURCH  OF  CHRIST. 


151 


We  have  one  thought  more,  and  then  we  have  done. 
Here  is  a varied  blessing.  ‘‘  I will  give  thee  showers 
of  blessing.’’  The  word  is  in  the  plural.  All  kinds  of 
blessings  God  will  send.  The  rain  is  all  of  one  kind 
when  it  comes ; but  grace  is  not  all  of  one  kind,  or  it 
does  not  produce  the  same  effect.  When  God  sends 
rain  upon  the  church,  he  “ sends  showers  of  blessing.” 
There  are  some  ministers  who  think,  that  if  there  is  a 
shower  on  their  church,  God  will  send  a shower  of 
work.  Yes,  but  if  he  does,  he  will  send  a shower  of 
comfort.  Others  think  that  God  will  send  a shower  of 
gospel  truth.  Yes,  but  if  he  sends  that,  he  will  send  a 
shower  of  gospel  holiness.  For  all  God’s  blessings  go 
together.  They  are  like  the  sweet  sister  graces  that 
danced  hand  in  hand.  God  sends  showers  of  blessings. 
If  he  gives  comforting  grace,  he  will  also  give  convert- 
ing grace ; if  he  makes  the  trumpet  blow  for  the  bank- 
rupt sinner,  he  will  also  make  it  sound  a shout  of  joy 
for  the  sinner  that  is  pardoned  and  forgiven.  He  will 
send  ‘‘  showers  of  blessing.” 

Now,  then,  there  is  a promise  in  that  Bible.  We 
have  tried  to  explain  and  enlarge  upon  it.  What  shall 
we  do  with  it  ? 


“ In  that  book  there  hidden  lies 
A pearl  of  price  unknown.”^ 

Well,  we  have  examined  this  rich  promise;  we  as  a 
church  are  looking  at  it;  we  are  saying,  “ Is  that  om^s?” 
I think  most  of  the  members  will  say,  “ It  is ; for  God 
has  poured  out  upon  us  showers  of  blessing  in  their 
season.”  Well,  then,  if  the  promise  is  ours  the  pre- 
cept is  ours,  as  much  as  the  promise.  Ought  we  not 
to  ask  God  to  continue  to  make  us  a blessing?  Some 


^52 


SERMONS. 


say  I did  so-and-so  when  I was  a young  man;  but  sup- 
posing you  are  fifty,  you  are  not  an  old  man  now.  Is 
there  not  something  you  can  do  ? It  is  aU  very  well  to 
talk  about  what  you  have  done;  but  what  are  you 
doing  now  ? I know  what  it  is  with  some  of  you  3 
you  shined  brightly  once,  but  your  candle  has  not  been 
snuffed  lately,  and  so  it  does  not  shine  so  well.  May 
God  take  away  some  of  the  worldly  cares,  and  snuff 
the  candles  a little ! You  know  there  were  snuffers 
and  snuffer-trays  provided  in  the  temple  for  aU  the  can- 
dles, but  no  extinguishers ; and  if  there  should  be  a 
poor  candle  here  this  morning,  with  a terrific  snuff,  that 
has  not  given  a light  for  a long  while,  you  will  have  no 
extinguisher  from  me,  but  I hope  you  will  always  have 
a snuffing.  I thought  the  first  time  when  I came  to 
the  lamps  this  morning  it  would  be  to  snuff  them. 
That  has  been  the  intention  of  my  sermon  — to  snuff 
you  a little  — to  set  you  to  work  for  Jesus  Christ.  O 
Zion,  shake  thyself  from  the  dust ! O Christian,  raise 
thyself  from  thy  slumbers!  Warrior,  put  on  thy 
armor!  Soldier,  grasp  thy  sword!  The  captain  sounds 
the  alarm  of  war.  O sluggard!  why  sleepest  thou? 
O heir  of  heaven,  has  not  Jesus  done  so  much  for  thee, 
that  thou  shouldst  live  to  him  ? O beloved  brethren, 
purchased  with  redeeming  mercies,  girt  about  with 
loving-kindness  and  with  tenderness, 

“ Now  for  a shout  of  sacred  joy,” 

and  after  that,  to  the  battle!  The  little  seed  has  grown 
to  this : who  knoweth  what  it  shall  be  ? Only  let  us 
together  strive,  without  variance.  Let  us  labor  for 
Jesus.  Never  did  men  have  so  fair  an  opportunity,  for 
the  last  hundred  years.  ‘‘  There  is  a time  that,  taken 


THE  CHURCH  OF  CHRIST. 


153 


at  the  flood,  leads  on  to  fortune.”  Shall  you  take  it  at 
the  flood  ? Over  the  bar,  at  the  harbor’s  mouth ! O 
ship  of  heaven,  let  thy  sails  be  out ; led  not  thy  can- 
vas be  furled ; and  the  wind  will  blow  us  across  the 
seas  of  difficulty  that  lie  before  us.  O ! that  the  latter 
day  might  have  its  dawning  even  in  this  despised  habi- 
tation ! O my  God ! from  this  place  cause  the  first 
wave  to  spring,  which  shall  move  another,  and  then 
another,  till  the  last  great  wave  shall  sweep  over  the 
sands  of  time,  and  dash  against  the  rocks  of  eternity, 
echoing  as  it  falls,  “Hallelujah!  Hallelujah!  Hallelu- 
jah! the  Lord  God  Omnipotent  reigneth!” 


SERMON  VIII. 


THE  ETERNAL  NAME. 


“ His  name  shall  endure  forerer.” — Psjllm  Ixxii.  17- 

No  one  here  requires  to  be  told  that  this  is  the  name 
of  Jesus  Christ,  which  ‘‘  shall  endure  forever.’’  Men 
have  said  of  many  of  their  works,  “ they  shall  endure 
forever;”  but  how  much  have  they  been  disappointed! 
In  the  age  succeeding  the  flood,  they  made  the  brick, 
they  gathered  the  slime,  and  when  they  had  piled  old 
Babel’s  tower,  they  said,  ‘‘  This  shall  last  forever.” 
But  God  confounded  their  language;  they  finished  it 
not.  By  his  lightnings  he  destroyed  it,  and  left  it  a 
monument  of  their  folly.  Old  Pharoah  and  the  Egyp- 
tian monarchs  heaped  up  their  pyramids,  and  they  said, 
“ They  shall  stand  forever,”  and  so  indeed  they  do  stand; 
but  the  time  is  approaching  when  age  shall  devour  even 
these.  So  with  all  the  proudest  works  of  man,  whether 
they  have  been  his  temples  or  his  monarchies,  he  has 
written  “everlasting”  on  them;  but  God  has  ordained 
their  end,  and  they  have  passed  away.  The  most  stable 
things  have  been  evanescent  as  shadows  and  the  bub- 
bles of  an  hour,  speedily  destroyed  at  God’s  bidding. 
Where  is  Nineveh,  and  where  is  Babylon  ? Where  the 

(154) 


THB  ETERNAL  NAME* 


155 


cities  of  Persia  ? Where  are  the  high  places  of  Edom  ? 
W here  are  Moab,  and  the  princes  of  Ammon  ? Where 
are  the  temples  or  the  heroes  of  Greece  ? Where  the 
millions  that  passed  from  the  gates  of  Thebes  ? Where 
are  the  hosts  of  Xerxes,  or  where  the  vast  armies  of 
the  Roman  emperors  ? Have  they  not  passed  away  ? 
And  though  in  their  pride  they  said,  “ This  monarchy 
is  an  everlasting  one ; this  queen  of  the  seven  hills  shall 
be  called  the  eternal  city,”  its  pride  is  dimmed ; and 
she  who  sat  alone,  and  said,  I shall  be  no  widow,  but 
a queen  forever,”  she  hath  fallen,  hath  fallen,  and  in  a 
little  while  she  shall  sink  like  a millstone  in  the  flood, 
her  name  being  a curse  and  a byword,  and  her  site  the 
habitation  of  dragons  and  of  owls.  Man  calls  his  works 
eternal  — God  calls  them  fleeting ; man  conceives  that 
they  are  built  of  rock  — God  says,  ‘‘  Nay,  sand,  or  worse 
than  that  — they  are  air.”  Man  says  he  erects  them 
for  eternity  — God  blows  but  for  a moment,  and  where 
are  they  ? Like  baseless  fabrics  of  a vision,  they  are 
passed  and  gone  forever. 

It  is  pleasant,  then,  to  find  that  there  is  one  thing 
which  is  to  last  forever.  Concerning  that  one  thing  we 
hope  to  speak  to-night,  if  God  will  enable  me  to  preach, 
and  you  to  hear.  His  name  shall  endure  forever.” 
First,  the  religion  sanctified  by  his  name  shall  endure 
forever ; secondly,  the  honor  of  his  name  shall  endure 
forever ; and  thirdly,  the  savings  comforting  poiver  of 
his  name  shall  endure  forever. 

I.  First,  the  religion  of  the  name  of  Jesus  is  to  endure 
forever.  When  imposters  forged  their  delusions,  they 
had  hopes  that  peradventure  they  might  in  some  distant 
age  carry  the  world  before  them ; and  if  they  saw  a few 
followers  gather  around  their  standard,  who  offered  in- 


156 


SERMONS. 


cense  at  their  shrine,  then  they  smiled,  and  said, 
religion  shall  outshine  the  stars  and  last  through  eter- 
nity.” But  how  mistaken  have  they  been  ! How  many 
false  systems  have  started  up  and  passed  away ! Why, 
some  of  us  have  seen,  even  in  our  short  lifetime,  sects 
that  rose  lilce  Jonah’s  gourd,  in  a single  night,  and  passed 
away  as  swiftly.  We,  too,  have  beheld  prophets  rise, 
who  have  had  their  hour  — yea,  they  have  had  then- 
day,  as  dogs  all  have ; but,  like  the  dogs,  their  day  has 
passed  away,  and  the  imposter,  where  is  he?  And 
the  arch-deceiver,  where  is  he  ? Gone  and  ceased. 
Specially  might  I say  this  of  the  various  systems  of 
Infidelity.  Within  a hundred  and  fifty  years,  how  has 
the  boasted  power  of  reason  changed  ! It  has  piled  up 
one  thing,  and  then  another  day  it  has  laughed  at  its 
own  handiwork,  demolished  its  own  castle,  and  con- 
structed another,  and  the  next  day  a third.  It  has  a 
thousand  dresses.  Once  it  came  forth  like  a fool  with 
its  beUs,  heralded  by  Voltaire;  then  it  came  out  a 
braggard  bully,  like  Tom  Paine ; then  it  changed  its 
course,  and  assumed  another  shape,  till,  forsooth,  we 
have  it  in  the  base,  bestial  seculiarism  of  the  present 
day,  which  looks  for  nought  but  the  earth,  keeps  its 
nose  upon  the  ground,  and  like  the  beast,  thinks  this 
world  is  enough ; or  looks  for  another  through  seeldng 
this.  Why,  before  one  hair  on  this  head  shall  be  gray, 
the  last  secularist  shall  have  passed  away ; before  many 
of  us  are  fifty  years  of  age,  a new  Infidelity  shall  come, 
and  to  those  who  say,  “ Where  will  saints  be  ? ” we 
can  turn  round  and  say,  Where  are  you  ? ” And 
they  will  answer,  We  have  altered  our  names.”  They 
will  have  altered  their  name,  assumed  a fresh  shape, 
put  on  a new  form  of  evil,  but  still  their  nature  will  be 


THE  ETERNAL  NAMB. 


157 


the  same ; opposing  Christ,  and  endeavoring  to  blas- 
pheme his  truths.  On  all  their  systems  of  rehgion,  or 
non-religion  — for  that  is  a system  too  — it  may  be 
written,  ‘‘Evanescent;  fading  as  the  flower,  fleeting 
as  the  meteor,  frail  and  unreal  as  a vapor.”  But  of 
Christ’s  religion,  it  shall  be  said,  “ His  name  shall  en- 
dure forever.”  Let  me  now  say  a few  things  — not  to 
prove  it,  for  that  I do  not  wish  to  do  — but  to  give  you 
some  hints  whereby,  possibly,  I may  one  day  provo  it 
to  other  people,  that  Jesus  Christ’s  religion  must  inev- 
itably endm*e  forever. 

And  first,  we  ask  those  who  think  it  shall  pass  away, 
v)hen  was  there  a time  when  it  did  not  exist?  We 
ask  them  whether  they  can  point  their  finger  to  a period 
when  the  religion  of  Jesus  was  an  unheard-of  thing  ? 
“ Yes,”  they  will  reply,  “ before  the  days  of  Christ  and 
his  apostles.”  But  we  answer,  “ Nay,  Bethlehem  was 
not  the  birthplace  of  the  gospel ; though  Jesus  was 
born  therej  there  was  a gospel  long  before  the  birth  of 
Jesus,  and  a preached  one  too  ; although  not  preached 
ill  all  its  simplicity  and  plainness,  as  we  hear  it  now. 
Tliere  was  a gospel  in  the  wilderness  of  Sinai,  although 
it  might  be  confused  with  the  smoke  of  the  incense, 
and  only  to  be  seen  through  slaughtered  victims;  yet, 
there  was  a gospel  there.”  Yea,  more,  we  take  them 
back  to  the  fair  trees  of  Eden,  where  the  fruits  per- 
petually ripened,  and  summer  always  rested,  and  amid 
these  groves  we  tell  them  there  was  a gospel,  and  we 
let  them  hear  the  voice  of  God,  as  he  spoke  to  recreant 
man,  and  said,  “ The  seed  of  the  woman  shall  bruise 
the  serpent’s  head.”  And  having  taken  them  thus 
far  back,  we  ask,  “ Where  were  false  religions  born  ? 
Where  was  their  cradle  ? ” They  point  us  to  Mecca, 
14 


158 


8EKMONS. 


or  they  turn  iheir  fingers  to  Rome,  or  they  speak  of 
Confucius,  or  the  dogmas  of  Budha.  But  we  say,  you 
only  go  back  to  a distant  obscurity;  we  take  you  to 
the  primeval  age ; we  direct  you  to  the  days  of  purity ; 
we  take  you  back  to  the  time  when  Adam  first  trod 
the  earth  ; and  then  we  ask  you  whether  it  is  not  likely 
that,  as  the  first-born,  it  will  not  also  be  the  last  to  die? 
and  as  it  was  born  so  early,  and  still  exists,  whilst  a 
thousand  ephemera  have  become  extinct,  whether  it 
does  not  look  most  possible,  that  when  all  others  shall 
have  perished,  like  the  bubble  upon  the  wave,  this  only 
shall  swim,  like  a good  ship  upon  the  ocean,  and  still 
shall  bear  its  myriad  souls,  not  to  the  land  of  shades, 
but  across  the  river  of  death  to  the  plains  of  heaven? 

We  ask  next,  supposing  Christ’s  gospel  to  become 
extinct,  what  religion  is  to  supplant  it  ? We  inquire  of 
the  wise  man,  who  says  Christianity  is  soon  to  die, 
‘‘ Pray,  sir,  what  religion  are  we  to  have  in  its  stead? 
Are  we  to  have  the  delusions  of  the  heathen,  who  bow 
before  their  gods,  and  worship  images  of  wood  and 
stone?  Will  ye  have  the  orgies  of  Bacchus, or  the  ob- 
scenities of  Venus?  Would  ye  see  your  daughters 
once  more  bowing  down  before  Thammuz,  or  perform- 
ing obscene  rites  as  of  old  ? ” Nay,  ye  would  not 
endure  such  things ; ye  would  say,  “ It  must  not  be 
tolerated  by  civilized  men.”  Then  what  would  ye 
have?  Would  ye  have  Romanism  and  its  supersti- 
tions ? Ye  will  say,  No,  God  help  us,  never.”  They 
may  do  what  they  please  with  Britain  ; but  she  is 
too  wise  to  take  old  Popery  back  again,  while  Smith- 
field  lasts,  and  there  is  one  of  the  signs  of  martyrs 
there;  aye,  while  there  breathes  a man  who  marks  him- 
self a freeman,  and  swears  by  the  constitution  of  Old 


THE  ETERNAL  NAME. 


159 


England,  we  cannot  take  Popery  back  again.  She 
may  be  rampant  with  her  superstitions  and  her  priest- 
craft; but  with  one  consent  my  hearers  reply,  ‘‘We 
will  not  have  Popery.”  Then  what  will  ye  choose? 
Shall  it  be  Mahometanism?  Will  ye  choose  that, 
with  all  its  fables,  its  wickedness  and  libidinousness  ? 
I will  not  tell  you  of  it.  Nor  will  I mention  the  ac- 
cursed imposture  of  the  West  that  has  lately  arisen. 
We  will  not  allow  Polygamy,  while  there  are  men  to 
be  found  who  love  the  social  circle,  and  cannot  see  it 
invaded.  We  would  not  wish,  when  God  hath  given 
to  man  one  wife,  that  he  should  drag  in  twenty,  as  the 
companions  of  that  one.  We  cannot  prefer  Mormon- 
ism  ; we  will  not,  and  we  shall  not.  Then  what  shall 
we  have  in  the  place  of  Christianity  ? “ Infidelity,” 

you  cry,  do  you,  sirs?  And  would  you  have  that? 
Then  what  would  be  the  consequence?  What  do 
many  of  them  promote  ? Communist  views,  and  the 
real  disruption  of  all  society  as  at  present  established. 
Would  you  desire  Reigns  of  Terror  here,  as  they  had 
in  France  ? Do  you  wish  to  see  all  society  shattered, 
and  men  wandering  like  monster  icebergs  on  the  sea, 
dashing  against  each  other,  and  being  at  last  utterly 
destroyed  ? God  save  us  from  Infidelity ! What  can 
you  have,  then  ? Nought.  There  is  nothing  to  sup- 
plant Christianity.  What  religion  shall  overcome  it? 
There  is  not  one  to  be  compared  with  it.  If  we  tread 
the  globe  round,  and  search  from  Britain  to  Japan, 
there  shall  be  no  religion  found,  so  just  to  God,  so  safe 
to  man. 

We  ask  the  enemy  once  more,  suppose  a religion 
were  to  be  found  which  would  be  preferable  to  the  one 
we  love,  by  what  means  would  you  crush  ows  ? How 


160 


SKUMON8. 


would  you  get  rid  of  the  religion  of  Jesus?  and  iiow 
would  you  extinguish  his  name?  Surely,  sirs,  ye 
would  never  think  of  the  old  practice  of  persecution, 
would  you?  Would  ye  once  more  try  the  elFicacy  of 
stakes  and  fires,  to  burn  out  the  name  of  Jesus  ? 
Would  ye  give  us  the  boots  and  instruments  of  tor- 
ture ? Try  it,  sirs,  and  ye  shall  not  quench  Christianity. 
Each  martyr,  dipping  his  finger  in  his  blood,  would 
WTite  its  honors  on  the  heavens  as  he  died  ; and  the  very 
flame  that  mounted  up  to  heaven  would  emblazon  the 
skies  with  the  name  of  Jesus.  Persecution  has  been 
tried.  Turn  to  the  Alps ; let  the  valleys  of  Piedmont 
speak;  Jet  Switzerland  testify;  let  France,  with  its  St. 
Bartholomew;  let  England,  with  all  its  massacres, 
speak.  And  if  ye  have  not  crushed  it  yet,  shall  ye 
hope  to  do  it  ? Shall  ye  ? Nay,  a thousand  are  to  be 
found,  and  ten  thousand  if  it  w^ere  necessary,  who  are 
willing  to  march  to  the  stake  to-morrow:  and  when 
they  are  burned,  if  ye  could  take  up  their  hearts,  ye  would 
oee  engraven  upon  each  of  them  the  name  of  Jesus. 

His  name  shall  endure  forever  ; ” for  how  can  ye  destroy 
our  love  to  it  ? Ah,  but,”  ye  say,  “ we  would  try  gen- 
tler means  than  that.”  Well,  what  would  ye  attempt  ? 
Would  ye  invent  a better  religion  ? We  bid  you  do  it, 
and  let  us  hear  it ; we  have  not  yet  so  much  as  believed 
you  capable  of  such  a discovery.  What  then  ? Would 
ye  wake  up  one  that  should  deceive  us  and  lead  us  astray? 
We  bid  you  do  it;  for  it  is  not  possible  to  deceive  the 
elect.  Ye  may  deceive  the  multitude,  but  God’s  elect 
shall  not  be  led  astray.  They  have  tried  us.  Have  they 
not  given  us  Popery  ? Have  they  not  assailed  us  with 
Puseyism  ? Are  they  not  tempting  us  with  Armin- 
ianism  by  the  wholesale?  And  do  we  therefore 


THE  ETERNAL  NAME. 


161 


God’s  truth?  No:  we  have  taken  this  for 
our  motto,  and  by  it  we  will  stand.  ‘‘  The  Bible,  the 
whole  Bible,  and  nothing  but  the  Bible,”  is  still  the 
’’eligion  of  Protestants ; and  the  selfsame  truth  which 
moved  the  lips  of  Chrysostom  the  old  doctrine  that 
••avished  the  heart  of  Augustine,  the  old  faith  which 
<Vthanasius  declared,  the  good  old  doctrine  that  Calvin 
oreached,  is  our  gospel  now,  and  God  helping  us,  we 
will  stand  by  it  till  we  die.  How  will  ye  quench  it  ? 
If  ye  wish  to  do  it,  where  can  ye  find  the  means  ? It 
is  not  in  your  power.  Aha  I aha ! aha ! we  laugh  you 
to  scorn. 

But  you  will  quench  it,  will  you  ? You  will  try  it, 
do  you  say  ? And  you  hope  you  will  accomplish  your 
purpose?  Yes.  I know  you  will,  when  you  have 
annihilated  the  sun;  when  you  have  quenched  the 
moon  with  drops  of  your  tears ; when  you  have 
dried  up  the  sea  with  your  drinking.  Then  shall  ye  do 
it.  And  yet  ye  say  ye  will. 

And  next,  I ask  you,  suppose  you  did^  what  would  be- 
come of  the  world  then  ? Ah ! were  I eloquent  to-night, 
I might  perhaps  tell  you.  If  I could  borrow  the  lan- 
guage of  a Robert  Hall,  I might  hang  the  world  in 
mourning;  I might  make  the  sea  the  great  chief- 
mourner,  with  its  dirge  of  howling  winds,  and  its  wild 
death-march  of  disordered  waves;  I might  clothe  all 
nature,  not  in  words  of  green,  but  in  garments  of 
sombre  blackness  ; I would  bid  hurricanes  howl  the 
solemn  wailing — that  death-shriek  of  a world  — for 
what  would  become  of  us,  if  we  should  lose  the  gos- 
pel ? As  for  me,  I tell  you  fairly,  I would  cry,  ‘‘  Let 
me  begone ! ” I would  have  no  wish  to  be  here  with- 
out my  Lord ; and  if  the  gospel  be  not  true,  I should 
14* 


162 


SERMONS. 


bless  God  to  annihilate  me  this  instant;  for  I would 
not  care  to  live  if  ye  would  destroy  the  name  of  Jesus 
Christ.  But  that  would  not  be  all,  that  one  man  should 
be  miserable,  for  there  are  thousands  and  thousands 
who  can  speak  as  I do.  Again,  what  would  become 
of  civilization  if  ye  could  take  Christianity  away? 
Where  would  be  the  hope  of  a perpetual  peace? 
Where  governments  ? Where  your  Sabbath-schools  ? 
Where  all  your  societies  ? Where  everything  that 
ameliorates  the  condition  of  man,  reforms  his  manners, 
and  moralizes  his  character  ? Where  ? Let  echo  ans- 
wer, “ Where  They  would  be  gone,  and  not  a scrap 
of  them  would  be  left.  And  where,  O men,  would  be 
your  hope  of  heaven  ? And  where  the  knowledge  of 
eternity  ? Where  a help  across  the  river  death  ? 
Where  a heaven?  And  where  bliss  everlasting?  All 
were  gone  if  his  name  did  not  endure  forever.  But  we 
are  sure  of  it,  we  know  it,  we  affirm  it,  we  declare  it ; 
we  believe,  and  ever  will,  that  “ his  name  shall  endure 
forever,”  — aye,  forever ! let  who  will  try  to  stop  it. 

This  is  my  first  point ; I shall  have  to  speak  with 
rather  bated  breath  upon  the  second,  although  I feel  so 
warm  within  as  well  as  without,  that  I would  to  God  I 
could  speak  with  all  my  strength,  as  I might  do. 

IL  But,  secondly,  as  his  religion,  so  the  honor  of  his 
name  is  to  last  forever.  Voltaire  said  he  lived  in  the 
twilight  of  Christianity.  He  meant  a lie;  he  spoke  the 
truth.  He  did  live  in  its  twilight ; but  it  was  the  twi- 
light before  the  morning  — not  the  twilight  of  the 
evening,  as  he  meant  to  say ; for  the  morning  comes, 
when  the  light  of  the  sun  shall  break  upon  us  in  its 
truest  glory.  The  scorners  have  said  that  we  should 
soon  forget  to  honor  Christ,  and  that  one  day  no  man 


THE  ETERNAL  NAME. 


16; 


should  acknowledge  him.  Now,  we  assert  again,  ir 
the  words  of  my  text,  “ His  name  shall  endure  forever,’ 
as  to  the  honor  of  it.  Yes,  I will  tell  you  how  long  i- 
will  endure.  As  long  as  on  this  earth  there  is  a sinnei 
who  has  been  reclaimed  by  omnipotent  grace,  Christ’? 
name  shall  endure ; as  long  as  there  is  a Mary  ready  tc 
wash  his  feet  with  tears  and  wipe  them  with  the  hai 
of  her  head ; as  long  as  there  breathes  a chief  of  sin 
ners  who  has  washed  himself  in  the  fountain  opener 
for  sin  and  for  uncleanness ; as  long  as  there  exists  a 
Christian  who  has  put  his  faith  in  Jesus,  and  found 
him  his  delight,  his  refuge,  his  stay,  his  shield,  his  song, 
and  his  joy,  there  will  be  no  fear  that  Jesus’  name  will 
cease  to  be  heard.  We  can  never  give  up  that  name. 
We  let  the  Unitarian  take  the  gospel  without  a god- 
head in  it;  we  let  him  deny  Jesus  Christ;  but  as  long 
as  Christians,  true  Christians,  live,  as  long  as  we  taste 
that  the  Lord  is  gracious,  have  manifestations  of  his 
love,  sights  of  his  face,  whispers  of  his  mercy,  assurances 
of  his  affection,  promises  of  his  grace,  hopes  of  his 
blessing,  we  cannot  cease  to  honor  his  name.  But  if 
all  these  were  gone  — if  ive  were  to  cease  to  sing  his 
praise,  would  Jesus  Christ’s  name  be  forgotten  then? 
No ; the  stones  would  sing,  the  hills  would  be  an  or- 
chestra, the  mountains  would  skip  like  rams,  and  the 
little  hills  like  lambs ; for  is  he  not  their  creator  ? And 
if  these  lips,  and  the  lips  of  all  mortals  were  dumb  at 
once,  there  are  creatures  enough  in  this  wide  world 
besides.  Why,  the  sun  would  lead  the  chorus ; the 
moon  would  play  upon  her  silver  harp,  and  sweetly 
sing  to  her  music;  stars  would  dance  in  their  measured 
courses ; the  shoreless  depths  of  ether  would  become 
the  home  of  songs;  and  the  void  immensity  would 


164 


SERMONS. 


burst  out  into  one  great  shout,  ‘‘  Thou  art  the  glorious 
Son  of  God ; great  is  thy  majesty,  and  infinite  thy 
power.’^  Can  Christ’s  name  be  forgotten  ? No ; it  is 
painted  on  the  skies;  it  is  uTitten  on  the  floods;  the 
winds  whisper  it;  the  tempests  ho\yl  it;  the  seas  chant 
it ; the  stars  shine  it ; the  beasts  low  it ; the  thunders 
proclaim  it;  earth  shouts  it;  heaven  echoes  it.  But  if 
that  were  gone — if  this  great  universe  should  all  sub- 
side in  God,  just  as  a moment’s  foam  subsides  into  the 
wave  that  bears  it  and  is  lost  forever- — would  his  name 
be  forgotten  then  ? No.  Turn  your  eyes  up  yonder ; 
see  heaven’s  terra  firma.  Who  are  these  that  are 
arrayed  in  white,  and  whence  came  they  ? ” ‘‘  These 

are  they  that  came  out  of  great  tribulation ; they  have 
washed  their  robes,  and  made  them  white  in  the  blood 
of  the  Lamb ; therefore  they  are  before  the  throne  of 
God,  and  praise  him  day  and  night  in  his  temple.” 
And  if  these  were  gone ; if  the  last  harp  of  the  glori- 
fied had  been  touched  with  the  last  fingers ; if  the  last 
praise  of  the  saints  had  ceased ; if  the  last  hallelujah 
had  echoed  through  the  then  deserted  vaults  of  heaven, 
for  they  would  be  gloomy  then ; if  the  last  immortal 
had  been  buried  in  his  grave,  if  graves  there  might  be 
for  immortals  — would  his  praise  cease  then?  No,  by 
heaven!  no;  for  yonder  stand  the  angels;  they  too  sing 
his  glory ; to  him  the  cherubim  and  seraphim  do  cry 
without  ceasing,  when  they  mention  his  name,  in  that 
thrice  holy  chorus,  Holy,  holy,  holy.  Lord  God  of 
armies.”  But  if  these  were  perished — if  angels  had 
been  swept  away,  if  the  wing  of  seraph  never  flapped 
the  ether,  if  the  voice  of  the  cherub  never  sung  his 
flaming  sonnet,  if  the  living  creatures  ceased  their  ever- 
lasting chorus,  if  the  measured  symphonies  of  glory 


THE  ETERNAL  NAME. 


165 


were  extinct  in  silence,  would  his  name  then  be  lost  ? 
Ah ! no ; for  as  God  upon  the  throne  he  sits,  the  ever- 
lasting One,  the  Father,  Son,  and  Holy  Ghost.  And 
if  the  universe  were  all  annihilated,  still  would  his 
name  be  heard,  for  the  Father  would  hear  it,  and  the 
Spirit  would  hear  it,  and,  deeply  graven  on  immortal 
marble  in  the  rocks  of  ages,  it  would  stand — Jesus  the 
Son  of  God,  co-equal  with  his  Father.  ‘‘  His  name 
shall  endure  forever.” 

HI.  And  so  shall  the  power  of  Ms  name.  Do  you 
inquire  what  this  is  ? Let  me  tell  you.  Seest  thou 
yonder  thief  hanging  upon  the  cross?  Behold  the 
fiends  at  the  foot  thereof,  with  open  mouths  ; charming 
themselves  with  the  sweet  thought,  that  another  soul 
shall  give  them  meat  in  hell.  Behold  the  death-bird, 
fluttering  his  wings  o’er  the  poor  wretch’s  head ; ven- 
geance passes  by  and  stamps  him  for  her  own ; deep  on 
his  breast  is  written  “a  condemned  sinner;”  on  his 
brow  is  the  clammy  sweat,  expressed  from  him  by 
agony  and  death.  Look  in  his  heart : it  is  filthy  with 
the  crust  of  years  of  sin ; the  smoke  of  lust  is  hanging 
within  in  black  festoons  of  darkness ; his  whole  heart 
is  hell  condensed.  Now,  look  at  him.  He  is  dying. 
One  foot  seems  to  be  in  hell ; the  other  hangs  tottering 
in  life  — only  kept  by  a nail.  There  is  a power  in 
Jesus’  eye.  That  thief  looks : he  whispers,  Lord,  re- 
member me.”  Turn  your  eye  again  there.  Do  you 
see  that  thief?  Where  is  the  clammy  sweat?  It  is 
there.  Where  is  that  horrid  anguish  ? It  is  not  there. 
Positively  there  is  a smile  upon  his  lips.  The  fiends  of 
hell,  where  are  they  ? There  are  none : but  a bright 
seraph  is  present,  with  his  wings  outspread,  and  his 
hands  ready  to  snatch  that  soul,  now  a precious  jewel 


166 


SERMONS, 


and  bear  it  aloft  to  the  palace  of  the  great  King, 
Look  within  his  heart ; it  is  white  with  purity.  Look 
at  his  breast;  it  is  not  written  ‘‘condemned/’  but 
“justified.”  Look  in  the  book  of  life:  his  name  is 
graven  there.  Look  on  Jesus’  heart : there  on  one  of 
the  precious  stones  he  bears  that  poor  thief’s  name. 
Yea,  once  more,  look ! seest  thou  that  bright  one  amid 
the  glorified,  clearer  than  the  sun,  and  fair  as  the  moon? 
That  is  the  thief!  That  is  the  power  of  Jesus;  and 
that  power  shall  endure  forever.  He  who  saved  the 
thief  can  save  the  last  man  who  shall  ever  live ; for 
still 

“ There  is  a fountain  filled  with  blood. 

Drawn  from  Immanuel’s  veins; 

And  sinners  plunged  beneath  that  flood 
Lose  all  their  guilty  stains. 

The  dying  thief  rejoic’d  to  see 
The  fountain  in  his  day; 

O may  I there,  tho’  vile  as  he. 

Wash  all  my  sins  away! 

Dear  dying  Lamb!  that  precious  blood 
Shall  never  lose  its  power. 

Till  all  the  ransom’d  church  of  God 
Be  saved  to  sin  no  more.” 

His  powerful  “name  shall  endure  forever.” 

Nor  is  that  all  the  power  of  his  name.  Let  me  take 
you  to  another  scene,  and  ye  shall  witness  somewhat 
else.  There  on  that  deathbed  lies  a saint ; no  gloom 
is  on  his  brow,  no  terror  on  his  face ; weakly  but  pla- 
cidly he  smiles ; he  groans,  perhaps,  but  yet  he  sings. 
He  sighs  now  and  then,  but  oftener  he  shouts.  Stand 
by  him.  “ My  brother,  what  makes  thee  look  in  death’s 
face  with  such  joy?”  “Jesus,”  he  whispers.  What 


THE  ETERNAL  NAME* 


167 


makes  thee  so  placid  and  calm?  “ The  name  of  Jesus.” 
See,  he  forgets  everything ! Aslc  him  a question ; he 
cannot  answer  it— he  does  not  understand  you.  Still 
he  smiles.  His  wife  comes,  inquiring,  “ Do  you  know 
my  name?”  He  answers, No.”  His  dearest  friend 
requests  him  to  remember  his  intimacy.  “ I know  you 
not,”  he  says.  Whisper  in  his  ear,  Do  you  know  the 
name  of  Jesus?”  and  his  eyes  flash  glory,  and  his  face 
beams  heaven,  and  his  lips  speak  sonnets,  and  his  heart 
bursts  with  eternity ; for  he  hears  the  name  of  Jesus, 
and  that  name  shall  endure  forever.  He  who  landed 
one  in  heaven  will  land  me  there.  Come  on,  death.  I 
will  mention  Christ’s  name  there.  O grave  ! this  shall 
be  my  glory,  the  name  of  Jesus!  Hell-dog!  this  shall 
be  thy  death  — for  the  sting  of  death  is  extracted  — 
Christ  our  Lord.”  ‘‘  His  name  shall  endure  forever.” 

I had  a hundred  particulars  to  give  you;  but  my 
voice  fails,  so  I had  better  stop.  You  will  not  require 
more  of  me  to-night ; you  perceive  the  difficulty  I feel 
in  spealdng  each  word.  May  God  send  it  home  to  your 
souls ! I am  not  particularly  anxious  about  my  own 
name,  whether  that  shall  endure  forever  or  not,  pro- 
vided it  is  recorded  in  my  Master’s  book.  George 
Whitfield,  when  asked  whether  he  would  found  a de- 
nomination, said,  “ No;  Brother  John  Wesley  may  do 
as  he  pleases,  but  let  my  name  perish ; let  Christ’s 
name  last  forever.”  Amen  to  that!  Let  my  name 
perish ; but  let  Christ’s  name  last  forever.  I shall  be 
quite  contented  for  you  to  go  away  and  forget  me.  I 
shall  not  see  the  faces  of  half  of  you  again,  I dare  say ; 
you  may  never  be  persuaded  to  step  within  the  walls  of 
a conventicle ; you  will  thinly  it  perhaps  not  respectable 
enough  to  come  to  a Baptist  meeting.  Well,  1 do  not 


68 


SERMONS. 


say  we  are  a very  respectable  people ; we  don’t  profess 
to  be ; but  this  one  thing  we  do  profess,  we  love  our 
Bibles;  and  if  it  is  not  respectable  to  do  so, we  do  not 
care  to  be  had  in  esteem.  But  we  do  not  know  that 
we  are  so  disreputable  after  all ; for  I believe,  if  I may 
state  my  own  opinion,  that  if  Protestant  Cliristendom 
were  counted  out  of  that  door  — not  merely  every  real 
Christian,  but  every  professor  — I believe  the  Pcedo- 
Baptists  would  have  no  very  great  majority  to  boast  of. 
We  are  not,  after  all,  such  a very  small,  disreputable 
sect.  Regard  us  in  England,  we  may  be;  but  take 
America,  and  Jamaica,  and  the  West  Indies,  and 
include  those  who  are  Baptists  in  principle  though  not 
openly  so,  and  we  surrender  to  none,  not  even  to  the 
established  church  of  this  country,  in  numbers.  That, 
however,  we  care  very  little  about ; for  I say  of  the 
Baptist  name,  let  it  perish,  but  let  Christ’s  name  last 
forever.  I look  forward  with  pleasure  to  the  day  when 
there  will  not  be  a Baptist  living.  I hope  they  will 
soon  be  gone.  You  will  say.  Why  ? Because  when 
everybody  else  sees  baptism  by  immersion,  we  shall  be 
immersed  into  all  sects,  and  our  »ect  will  be  gone. 
Once  give  us  the  predominance,  and  we  are  not  a sect 
any  longer.  A man  may  be  a Churchrban,  or  a Wes- 
leyan, or  an  Independent,  and  yet  be  a Baptist.  So 
that  I say,  I hope  the  Baptist  name  will  soon  perish  ; 
but  let  Christ’s  name  last  forever.  Yea,  and  yet  again ; 
much  as  I love  dear  Old  England,  I do  not  believe  she 
will  ever  perish.  No,  Britain!  thou  shalt  never  perish, 
for  the  flag  of  Old  England  is  nailed  to  the  mast  by 
the  prayers  of  Christians,  by  the  efforts  of  Sunday- 
schools  and  h6r  pious  men.  But,  I say,  let  even  Eng- 
land’s  name  perish;  let  her  be  merged  in  one  great 


THE  ETERNAL  NAME. 


169 


brotherhood ; let  us  have  no  England,  and  no  France, 
and  no  Russia,  and  no  Turkey,  but  let  us  have  Chris- 
tendom ; and  I say,  heartily  from  my  soul,  let  nations 
and  national  distinctions  perish,  but  let  Christ’s  name 
last  forever.  Perhaps  there  is  only  one  thing  on  earth 
that  I love  better  than  the  last  I have  mentioned,  and 
that  is  the  pure  doctrine  of  unadulterated  Calvinism. 
But  if  that  be  wrong  — if  there  be  anything  in  that 
which  is  false  — I,  for  one,  say,  let  that  perish  too,  and 
let  Christ’s  name  last  forever.  Jesus!  Jesus!  Jesus! 
Jesus!  “ Crown  him  Lord  of  all!”  You  will  not  hear 
me  say  anything  else.  These  are  my  last  words  in 
Exeter  HaU  for  this  time.  Jesus ! Jesus ! Jesus ! 
Crown  him  Lord  of  all. 


SERMON  IX. 


PAUL’S  FIRST  PRAYER. 


“ For  behold  he  prayeth.”  ~ Acts  ix.  11. 

God  has  manyi  methods  of  quenching  persecution. 
He  will  not  suffer  his  church  to  be  injured  by  its  ene- 
mies, or  overwhelmed  by  its  foes ; and  he  is  not  short 
of  means  for  turning  aside  the  way  of  the  wicked,  or 
of  turning  it  upside  down.  In  two  ways  he  usually 
accomplishes  his  end  ; sometimes  by  the  confusion  of 
the  persecutor,  and  at  others  in  a more  blessed  manner, 
by  his  conversion.  Sometimes,  he  confuses  and  con- 
founds his  enemies  ; he  makes  the  diviner  mad  ; he  lets 
the  man  who  comes  against  him  be  utterly  destroyed, 
suffers  him  to  drive  on  to  his  own  destruction,  and  then 
at  last  turns  round  in  triumphant  derision  upon  the 
man  who  hoped  to  have  said  aha!  aha!  to  the  church 
of  God.  But  at  other  times,  as  in  this  case,  he  con- 
verts the  persecutor.  Thus,  he  transforms  the  foe  into 
a friend  ; he  makes  the  man  who  was  a warrior  against 
the  gospel  a soldier  for  it.  Out  of  darkness  he  bringeth 
forth  light ; out  of  the  eater  he  getteth  honey ; yea,  out 
of  stony  hearts  he  raiseth  up  children  unto  Abraham. 

(170) 


Paul’s  first  prayer. 


171 


Such  was  the  case  with  Saul.  A more  furious  bigot  it 
IS  impossible  to  conceive.  He  had  been  bespattered 
with  the  blood  of  Stephen,  when  they  stoned  him  to 
death  ; so  officious  was  he  in  his  cruelty,  that  the  men 
left  their  clothes  in  the  charge  of  a young  man  named 
Saul.  Living  at  Jerusalem,  in  the  college  of  Gamaliel, 
he  constantly  came  in  contact  with  the  disciples  of  the 
Man  of  Nazareth ; he  laughed  at  them,  he  reviled  them 
as  they  passed  along  the  street ; he  procured  enactments 
against  them,  and  put  them  to  death ; and  now,  as  a 
crowning  point,  this  wehr-wolf,  having  tasted  blood, 
becomes  exceeding  mad,  determines  to  go  to  Damascus, 
that  he  may  glut  himself  with  the  gore  of  men  and 
women ; that  he  may  bind  the  Christians,  and  bring 
them  to  Jerusalem,  there  to  suffer  what  he  considered 
to  be  a just  punishment  for  their  heresy,  and  departure 
from  their  ancient  religion.  But  oh,  how  marvellous 
was  the  power  of  God!  Jesus  stays  this  man  in  his 
mad  career ; just  as  with  his  lance  in  rest  he  was  dash- 
ing against  Christ.  Christ  met  him,  unhorsed  him, 
threw  him  on  the  ground,  and  questioned  him,  “ Saul, 
Saul,  why  persecutest  thou  me  ? ” He  then  graciously 
removed  his  rebellious  heart  — gave  him  a new  heart 
and  a right  spirit  — turned  his  aim  and  object  — led 
him  to  Damascus  — laid  him  prostrate  for  three  days 
and  nights  — spoke  to  him  — made  mystic  sounds  go 
murmuring  through  his  ears  — set  his  whole  soul  on 
fire ; and  when  at  last  he  started  up  from  that  three 
days’  trance,  and  began  to  pray,  then  it  was  that  Jesus 
from  heaven  descended,  came  in  a vision  to  Ananias, 
and  said,  “ Arise,  and  go  into  the  street  which  is  called 
Straight,  and  inquire  in  the  house  of  Judas  for  one 
called  Saul,  of  Tarsus ; for,  behold,  he  prayeth.” 


172 


8ERM0W. 


First,  our  text  was  an  announcement ; ‘‘  Behold,  he 
prayeth.”  Secondly,  it  was  an  argument;  ‘‘ For,*be- 
hold,  he  prayeth.’’  Then,  to  conclude,  we  will  try  to 
make  an  application  of  our  text  to  your  hearts.  Though 
application  is  the  work  of  God  alone,  we  will  trust  that 
he  will  be  pleased  to  make  that  application  while  the 
word  is  preached  this  morning. 

1.  First,  here  was  an  announcement ; “ Go  to  the 
house  of  Saul  of  Tarsus ; for  behold,  he  prayeth.” 
Without  any  preface,  let  me  say,  that  this  was  the  an- 
nouncement of  a fact  which  was  noticed  in  heaven ; 
which  was  joyous  to  the  angels  ; which  was  astonish- 
ing to  Ananias,  and  which  was  a novelty  to  Saul 
himself. 

It  was  the  announcement  of  an  effect  icJiich  was  no- 
ticed in  heaven.  Poor  Saul  had  been  led  to  cry  for 
mercy,  and  the  moment  he  began  to  pray,  God  began 
to  hear.  Do  you  not  notice,  in  reading  the  chapter, 
what  attention  God  paid  to  Saul  ? He  knew  the  street 
where  he  lived ; Go  to  the  street  that  is  called  StraighV^ 
He  knew  the  house  where  he  resided ; “ Inquire  at  the 
house  of  Judas,'^^  He  knew  his  name  ; it  was  Saul.  He 
knew  the  place  where  he  came  from ; “ Inquire  for 
Saul  of  Tarsus.’’^  And  he  knew  that  he  had  prayed. 
‘‘Behold,  he  prayethP  Oh!  it  is  a glorious  fact,  tha 
prayers  are  noticed  in  heaven.  The  poor  oroken-hearted 
sinner,  climbing  up  to  his  chamber,  bends  his  knee,  but 
can  only  utter  his  wailing  in  the  language  of  sighs  and 
tears.  Lo!  that  groan  has  made  all  the  harps  of  heaven 
thrill  with  music ; that  tear  has  been  caught  by  God, 
and  put  into  the  lachrymatory  of  heaven,  to  be  per- 
petually preserved.  The  suppliant,  whose  fears  prevent 
his  words,  will  be  well  understood  by  the  Most  High. 


Paul’s  first  prayer. 


173 


He  may  only  shed  one  hasty  tear ; but  “ prayer  is  the 
falling  of  a tear.”  Tears  are  the  diamonds  of  heaven; 
sighs  are  a part  of  the  music  of  Jehovah’s  throne;  for 
though  prayers  be 

The  simplest  form  of  speech 
That  infant  lips  can  try  ; ” 

SO  are  they  likewise  the 

“ Sublimest  strains  that  reach 
The  majesty  on  high.” 

Let  me  dilate  on  this  thought  a moment.  Prayers 
are  noticed  in  heaven.  Oh!  I know  what  is  the  case 
with  many  of  you.  You  think,  ‘‘  If  I turn  to  God,  if 
I seek  him,  surely  I am  so  inconsiderable  a being,  so 
guilty  and  vile,  that  it  cannot  be  imagined  he  would 
take  any  notice  of  me.”  My  friends,  harbor  no  such 
heathenish  ideas.  Our  God  is  no  god  who  sits  in  one 
perpetual  dream ; nor  doth  he  clothe  himself  in  such 
thick  darkness  that  he  cannot  see ; he  is  not  like  Baal 
who  heareth  not.  True,  he  may  not  regard  battles  ; 
he  cares  not  for  the  pomp  and  pageantry  of  kings ; he 
listens  not  to  the  swell  of  martial  music ; he  regards 
not  the  triumph  and  the  pride  of  man ; but  whenever 
there  is  a heart  big  with  sorrow,  wherever  there  is  an 
eye  suffused  with  tears,  wherever  there  is  a lip  quiver- 
ing with  agony,  wherever  there  is  a deep  groan,  or  a 
penitential  sigh,  the  ear  of  Jehovah  is  wide  open ; he 
marks  it  down  in  the  registry  of  his  memory ; he  puts 
our  prayers,  like  rose  leaves,  between  the  pages  of  his 
book  of  remembrance,  and  when  the  volume  is  opened 
at  last,  there  shall  be  a precious  fragrance  springing  up 
therefrom.  Oh!  [X)or  sinner,  of  the  blackest  and  vilest 

15* 


X74 


SERMONS. 


character,  thy  prayers  are  heard,  and  even  now  God 
hath  said  of  thee,  “ Behold,  he  prayeth.’’  Where  was 
it  ? In  a barn  ? Where  was  it  ? In  the  closet  ? Was 
it  at  thy  bedside  this  morning,  or  in  this  hall  ? Art 
thou  now  glancing  thine  eye  to  heaven?  Speak,  poor 
heart;  did  I hear  thy  lips  just  now  mutter  out,  “ God 
have  mercy  upon  me,  a sinner?’^  I tell  thee,  sinner, 
there  is  one  thing  which  doth  outstrip  the  telegraph. 
You  know  we  can  now  send  a message  and  receive  an 
answer  in  a few  moments ; but  I read  of  something  in 
the  Bible  more  swift  than  the  electric  fluid.  Before 
they  call  I will  answer,  and  while  they  are  speaking  I 
will  hear.”  So,  then,  poor  sinner,  thou  art  noticed ; yea, 
thou  art  heard  by  him  that  sitteth  on  the  throne. 

Again,  this  was  the  announcement  of  a fact  joyous 
to  heaven.  Our  text  is  prefaced  with  “ Behold,”  for 
doubtless,  our  Saviour  himself  regarded  it  with  joy. 
Once  only  do  we  read  of  a smile  resting  upon  the 
countenance  of  Jesus,  when  lifting  up  his  eye  to  heaven, 
he  exclaimed,  ‘‘  I thank  thee,  O Father,  Lord  of  heaven 
and  earth,  because  thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  unto 
babes ; even  so.  Father ; for  so  it  seemed  good  in  thy 
sight.”  The  Shepherd  of  our  souls  rejoices  in  the  vision 
of  his  sheep  securely  folded,  he  triumphs  in  spirit  when 
he  brings  a wanderer  home.  I conceive  that  when  he 
spoke  these  words  to  Ananias,  one  of  the  smiles  of 
Paradise  must  have  shone  from  his  eyes.  Behold,” 
I have  won  the  heart  of  my  enemy,  I have  saved  my 
persecutor,  even  now  he  is  bending  the  knee  at  my 
footstool,  ‘‘  Behold,  he  prayeth.”  Jesus  himself  led 
the  song,  rejoicing  over  the  new  convert  with  singing. 
Jesus  Christ  was  glad  and  rejoiced  more  over  that  lost 


PAUL'S  FIRST  PRAYER. 


175 


sheep  than  over  ninety  and  nine  that  went  not  astray. 
And  angels  rejoiced  too.  Why,  when  one  of  God’s 
elect  is  born,  angels  stand  around  his  cradle.  He  grows 
up,  and  runs  into  sin ; angels  follow  him,  tracking  him 
all  his  way ; they  gaze  with  sorrow  upon  his  many 
wanderings ; the  fair  Peri  drops  a tear  whene’er  that 
loved  one  sins.  Presently  the  man  is  brought  under 
the  sound  of  the  gospel.  The  angel  says,  “ Behold,  he 
begins  to  hear.”  He  waits  a little  while,  the  word  sinks 
into  his  heart,  a tear  runs  down  his  cheek,  and  at  last 
he  cries  from  his  inmost  soul,  ‘‘  God  have  mercy  upon 
me ! ” See ! the  angel  claps  his  wings,  up  he  flies  to 
heaven,  and  says,  ‘‘  Brethren  angels,  list  to  me,  ‘ Be- 
hold, he  prayeth.’  ” Then  they  set  heaven’s  bells 
ringing;  they  have  a jubilee  in  glory;  again  they  shout 
with  gladsome  voices,  for  verily  I tell  you,  ‘Hhere  is 
joy  in  heaven  among  the  angels  of  God  over  ona 
sinner  that  repenteth.”  They  watch  us  till  we  pray, 
and  when  we  pray,  they  say,  “ Behold,  he  prayeth.” 

Moreover,  my  dear  friends,  there  may  be  other  spirits 
in  heaven  that  rejoice,  besides  the  angels.  Those  per- 
sons are  our  friends  who  have  gone  before  us.  I have 
not  many  relations  in  heaven,  but  I have  one  whom  I 
dearly  love,  who,  I doubt  not,  often  prayed  for  me,  for 
she  nursed  me  when  I was  a child  and  brought  me  up 
during  part  of  my  infancy,  and  now  she  sits  before  the 
throne  in  glory  — suddenly  snatched  away.  I fancy 
she  looked  upon  her  darling  grandson,  and  as  she  saw 
him  in  the  ways  of  sin,  and  vice,  and  folly,  she  could 
not  look  with  sorrow,  for  there  are  no  tears  in  the  eyes 
of  glorified  ones ; she  could  not  look  with  regret,  be- 
cause they  cannot  know  such  a feeling  before  the 
throne  of  God;  but  ah!  that  moment  when,  by  sover- 


176 


SERMONS. 


ejgn  grace,  I was  constrained  to  pray,  when  all  alone  1 
bent  my  knee  and  wrestled,  methinks  I see  her  as  she 
said,  “ Behold,  he  prayeth  ; behold  he  prayeth.”  Oh!  I 
can  picture  her  countenance.  She  seemed  to  have  two 
heavens  for  a moment,  a double  bliss,  a heaven  in  me 
as  well  as  in  herself  — when  she  could  say,  “ Behold,  he 
prayeth.’’  Ah  ! young  man,  there  is  your  mother  walk- 
ing the  golden  streets.  She  is  looking  down  upon  you 
this  hour.  She  nursed  you;  on  her  breast  you  lay 
when  but  a child,  and  she  consecrated  you  to  Jesus 
Christ.  From  heaven,  she  has  been  watching  you  with 
that  intense  anxiety  which  is  compatible  with  happi- 
ness ; this  morning  she  is  looking  upon  you.  What 
sayest  thou,  young  man  ? Does  Cluist  by  his  Spirit 
say  in  thine  heart,  Come  unto  me  ?”  Dost  thou  drop 
the  tear  of  repentance  ? Methinks  I see  thy  mother  as 
she  cries,  Behold,  he  prayeth.”  Once  more  she  bends 
before  the  throne  of  God  and  says,  “ I thank  thee,  O 
thou  ever  gracious  One,  that  he  who  was  my  child  on 
earth,  has  now  become  thy  child  in  light.” 

But,  if  there  is  one  in  heaven  who  has  more  joy  than 
another  over  the  conversion  of  a sinner,  it  is  a minister, 
one  of  God’s  true  ministers.  O,  my  hearers,  ye  little 
think  how  God’s  true  ministers  do  love  your  souls. 
Perhaps  ye  think  it  is  easy  work  to  stand  here  and 
preach  to  you.  God  knows,  if  that  were  all,  it  were 
easy  work;  but  when  we  think  that  when  we  speak  to 
you,  your  salvation  or  damnation,  in  some  measure, 
depends  upon  what  we  say — when  we  reflect  that  if 
we  are  unfaithful  watchmen,  your  blood  will  God 
require  at  out  hands  — O,  good  God ! when  I reflect 
that  I have  preached  to  thousands  in  my  lifetime,  many 
thousands,  and  have  perhaps  said  many  things  I ought 


PAUIaS  first  prayer. 


177 


not  to  have  said,  it  startles  me,  it  makes, me  shake  and 
tremble.  Luther  said  he  could  face  his  enemies,  but 
could  not  go  up  his  pulpit  stairs  without  his  knees 
knocking  together.  Preaching  is  not  child’s  play;  it  is 
not  a thing  to  be  done  without  labor  and  anxiety ; it  is 
solemn  work;  it  is  awful  work,  if  you  view  it  in  its 
relation  to  eternity.  Ah!  how  God’s  minister  prays 
for  you ! If  you  might  have  listened  under  the  eaves 
of  his  chamber  window,  you  would  have  heard  him 
groaning  every  Sunday  night  over  his  sermons  because 
he  had  not  spoken  with  more  effect;  you  would  have 
heard  him  pleading  with  God,  ‘‘  Who  hath  believed  our 
report?  To" whom  is  the  arm  of  the  Lord  revealed?” 
Ah,  when  he  observes  you  from  his  rest  in  heaven  — 
when  he  sees  you  praying,  how  will  he  clap  his  hands 
and  say,  Behold  the  child  thou  hast  given  me  ! behold, 
he  prays.”  I am  siue  when  we  see  one  brought  to 
know  the  Lord,  we  feel  very  much  like  one  who  has 
saved  a fellow-creature  from  being  drowned.  There  is 
a poor  man  in  tiie  flood ; he  is  going  down,  he  is  sink- 
ing, he  must  be  drowned ; but  I spring  in,  grasp  him 
firmly,  lift  him  on  the  shore,  and  lay  him  on  the  ground; 
the  physician  comes  ; he  looks  at  him,  he  puts  his  hand 
upon  him,  and  says,  “I  am  afraid  he  is  dead.”  We 
apply  aU  the  means  in  our  jiower,  we  do  what  we  can 
to  restore  life.  I feel  that  I have  been  that  man’s  deli- 
er,  and  oh,  how  I stoop  down  and  put  my  ear 
ide  his  mouth ! At  last  I say,  ‘‘  he  breathes ! he 
eathes!”  What  pleasure  there  is  in  that  thought! 
He  breathes;  there  is  Life  stiU.  So  when  we  find  a 
man  praying,  we  shout  — he  breathes ; he  is  not  dead  * 
he  is  alive ; for  while  a man  prays  he  is  not  dead  in 
trespasses  and  sins,  but  is  brought  to  life,  is  quicJcened 


178 


J^KKMONS. 


by  the  power  of  the  Sj)irit  Behold  he  prayeth.’’ 
This  was  joyful  news  in  heaven,  as  well  as  being 
noticed  by  God. 

Then,  in  the  next  place,  this  was  an  event  most  aston- 
ishing to  men.  Ananias  lifted  up  both  his  hands  in 
amazement.  “ O my  Lord,  I should  have  thought  any- 
body would  pray  but  that  man ! Is  it  possible  I do 
not  know  how  it  is  with  other  ministers,  but  sometimes 
I look  upon  such-and-such  individuals  in  the  congrega- 
tion, and  I say,  ‘‘  Well,  they  are  very  hopeful;  1 think 
1 shall  have  them.  I trust  there  is  a work  going  on, 
and  hope  soon  to  hear  them  tell  what  the  Lord  has 
done  for  their  souls.”  Soon,  perhaps,  I see  nothing  of 
them,  and  miss  them  altogether ; but  instead  thereof^ 
my  good  Master  sends  me  one  of  whom  I had  no  hope 
— an  outcast,  a di'unkard,  a reprobate,  to  the  praise  of 
the  glory  of  his  grace.  Then  I lift  up  my  hands  in 
astonishment,  thinking  I should  have  thought  of  any- 
body rather  than  you.”  I remember  a circumstance 
which  occurred  a little  while  ago.  There  was  a poor 
man  about  sixty  years  old  ; he  had  been  a rough  sailor, 
one  of  the  worst  men  in  the  village ; it  was  his  custom 
to  drink,  and  he  seemed  to  be  delighted  when  he  was 
cursing  and  swearing.  He  came  into  the  chapel,  how- 
ever, one  Sabbath  day,  when  one  nearly  related  to  me 
was  preaching  from  the  text  concerning  Jesus  weeping 
over  Jerusalem.  And  the  poor  man  thought,  What ! 
did  Jesus  Christ  ever  weep  over  such  a wretch  as  1 
am  ? ” He  thought  he  was  too  bad  for  Christ  to  care 
for  him.  At  last  he  came  to  the  minister,  and  said, 
“ Sir,  sixty  years  have  I been  sailing  under  the  standard 
of  the  devil ; it  is  time  I should  have  a new  owner ; I 
want  to  scuttle  the  old  ship  and  sink  her  altogether  ’ 


Paul’s  fir^t  prayer. 


179 


then  I shall  have  a new  one,  and  I shall  sail  under  the 
colors  of  Prince  Immanuel.”  Ever  since  that  moment 
that  man  has  been  a praying  character,  walking  before 
God  in  all  sincerity.  Yet,  he  was  the  very  last  man 
you  would  have  thought  of.  Somehow  God  does 
choose  the  last  men  ; he  does  not  care  for  the  diamond, 
but  he  picks  up  the  pebble-stones,  for  he  is  able,  out  of 
‘‘  stones,  to  raise  up  children  unto  Abraham.”  God  is 
more  wise  than  the  chemist : he  not  only  refines  gold, 
but  he  transmutes  base  metal  into  precious  jewels  ; he 
takes  the  filthiest  and  the  vilest,  and  fashions  them  into 
glorious  beings,  makes  them  saints,  whereas  they  have 
been  sinners,  and  sanctifies  them,  whereas  they  have 
been  unholy. 

The  conversion  of  Saul  was  a strange  thing ; but, 
beloved,  was  it  stranger  than  that  you  and  I should 
have  been  Christians?  Let  me  ask  you  if  anybody 
had  told  you,  a few  years  ago,  that  you  would  belong 
to  a church  and  be  numbered  with  the  children  of  God. 
what  would  you  have  said  ? “ Stuff*  and  nonsense ! ] 

am  not  one  of  your  canting  Methodists ; I am  not 
going  to  have  any  religion;  I love  to  think  and  do  as  I 
like.”  Did  not  you  and  1 say  so  ? and  how  on  earth 
did  we  get  here?  When  we  look  at  the  change  that 
has  passed  over  us,  it  appears  like  a dream.  God  has 
left  many  in  our  families  who  were  better  than  we 
were,  and  why  has  he  chosen  us  ? Oh ! is  it  not  strange  ? 
Might  we  not  lift  up  our  hands  in  astonishment,  as 
Ananias  did,  and  say,  Behold,  behold,  behold : it  is  a 
miracle  on  earth,  a wonder  in  heaven  ? ” 

The  last  thing  I have  to  say  here,  is  this  — this  fact 
was  a novelty  to  Saul  himself  “ Behold  he  prayeth.” 
What  is  there  novel  in  that  ? Saul  used  to  go  up  to 


180 


SERMONS. 


tlie  temple  twice  a day,  at  the  hour  of  prayer.  If  you 
could  have  accompanied  him,  you  would  have  heard 
him  speak  beautifully,  in  words  like  these : “ Lord,  I 
thank  thee  I am  not  as  other  men  are ; I am  not  an 
extortioner,  nor  a publican ; I fast  twice  in  the  week, 
and  give  tithes  of  all  I possess;”  and  so  on.  Oh!  you 
might  have  found  him  pouring  out  a fine  oration  before 
the  throne  of  God.  And  yet  it  saith,  “ Behold  he  pray- 
eth.”  What!  had  he  never  prayed  before?  No, 
never.  All  he  had  ever  done  before  went  for  nothing ; 
it  was  not  prayer.  I have  heard  of  an  old  gentleman, 
who  was  taught  when  a child  to  pray,  ‘‘  Pray  God  bless 
my  father  and  mother,”  and  he  kept  on  praying  the 
same  thing  for  seventy  years,  when  his  parents  were 
both  dead.  After  that  it  pleased  God,  in  his  infinite 
mercy,  to  touch  his  heart,  and  he  was  led  to  see  that 
notwithstanding  his  constancy  to  his  forms,  he  had  not 
been  praying  at  all ; he  often  said  his  prayers,  but  never 
prayed.  So  it  was  with  Saul.  He  had  pronounced 
his  magniloquent  orations,  but  they  were  ail  good-for- 
nothing.  He  had  prayed  his  long  prayers  for  a pre- 
tence ; it  had  all  been  a failure.  Now  comes  a true 
petition,  and  it  is  said,  “ Behold  he  prayeth.”  Do  you 
see  that  man  trying  to  obtain  a hearing^from  his  Maker  ? 
How  he  stands ! He  speaks  Latin  and  blank  verse 
before  the  Almighty’s  throne;  but  God  sits  in  calm 
indifference,  paying  no  attention.  Then  the  man  tries 
a different  style;  procures  a book,  and,  bending  his 
knee  again,  prays  in  a delightful  form  the  best  old 
prayer  that  could  ever  be  put  together ; but  the  Most 
High  disregards  his  empty  formalities.  At  last  the 
poor  creature  throws  the  book  away,  forgets  his  blank 
verse,  and  says,  “ O Lord,  hear,  for  Christ’s  sake.” 


paul’8  first  prayer. 


181 


‘‘  Hear  him,”  says  God,  “ I have  heard  him.”  There  in 
the  mercy  thou  hast  sought.  One  hearty  prayer  is  bet- 
ter than  ten  thousand  forms.  One  prayer  coming  from 
the  soul  is  better  than  a myriad  cold  readings.  As  for 
prayers  that  spring  from  the  mouth  and  head  only,  God 
abhors  them ; he  loves  those  that  come  deep  from  the 
heart.  Perhaps  I should  be  impudent  if  I were  to  say 
that  there  are  hundreds  here  this  morning  who  never 
prayed  once  in  their  lives.  There  are  some  of  you 
who  never  did.  There  is  one  young  man  over  there, 
who  told  his  parents  when  he  left  them,  that  he  should 
always  go  through  his  form  of  prayer  every  morning 
and  night.  But  he  is  ashamed,  and  he  has  left  it  off. 
Well,  young  man,  what  will  you  do  when  you  come 
to  die?  Will  you  have  “the  watchword  at  the  gates 
of  death?”  Will  you  “enter  heaven  by  prayer?” 
No,  you  will  not ; you  will  be  driven  from  his  presence, 
and  be  cast  away. 

II.  Secondly,  we  have  here  an  ar^umenL  “ jFbr, 
behold  he  prayeth.”  It  was  an  argument,  first  of  all, 
for  Ananias^  safety.  Poor  Ananias  was  afraid  to  go  to 
Saul ; he  thought  it  was  very  much  like  stepping  into  a 
lion^s  den.  “ If  I go  to  his  house,”  he  thought,  “the 
moment  he  sees  me,  he  will  take  me  to  Jerusalem  at 
once,  for  I am  one  of  Christ’s  disciples ; I dare  not  go.” 
God  says,  “ Behold  he  prayeth.”  “ Well,”  says  Ananias, 
“ that  is  enough  for  me.  If  he  is  a praying  man,  he  will 
not  hurt  me  ; if  he  is  a man  of  real  devotion,  I am  safe.” 
Be  sure  you  may  always  trust  a praying  man.  I do 
not  know  how  it  is,  but  even  ungodly  men  always  pay 
a reverence  to  a sincere  Christian.  A master  likes  to 
have  a praying  servant  after  all ; if  he  does  not  regard 
religion  himself,  he  likes  to  have  a pious  servant,  and 
16 


182 


SERMONS- 


he  will  trust  him  rather  than  any  other.  True,  there  are 
some  of  your  professedly  praying  people  that  have  not 
a bit^  of  prayer  in  them.  But  whenever  you  find  a 
really  praying  man,  trust  him  with  untold  gold ; for  if 
he  really  prays,  you  need  not  be  afraid  of  him.  He 
who  communes  with  God  in  secret,  may  be  trusted  in 
public.  I always  feel  safe  with  a man  who  is  a visitor 
at  the  mercy-seat.  I have  heard  an  anecdote  of  two 
gentlemen  travelling  together,  somewhere  in  Switzer- 
land. Presently  they  came  into  the  midst  of  the  forests ; 
and  you  know  the  gloomy  tales  the  people  tell  about 
the  inns  there,  how  dangerous  it  is  to  lodge  in  them. 
One  of  them,  an  Infidel,  said  to  the  other,  who  was  a 
Christian,  “ I don’t  like  stopping  here  at  all ; it  is  very 
dangerous  indeed.”  “Well,”  said  the  other,  “let  us 
try.”  So  they  went  into  a house ; but  it  looked  so  sus- 
picious that  neither  of  them  liked  it ; and  they  thought 
they  would  prefer  being  at  home  in  England.  Pre- 
sently the  landlord  said,  “ Gentlemen,  I always  read  and 
pray  with  my  family  before  going  to  bed ; will  you  al- 
low me  to  do  so  to-night  ?”  “ Yes,”  they  said,  “ with 

the  greatest  pleasure.”  When  they  went  up  stairs,  the 
Infidel  said,  “ I am  not  at  aU  afraid  now.  “ Why?” 
said  the  Christian.  “ Because  our  host  has  prayed.” 
“ Oh !”  said  the  other,  “ then  it  seems,  after  all,  you 
think  something  of  religion ; because  a man  prays,  you 
can  go  to  sleep  in  his  house.”  And  it  was  marvellous 
how  both  of  them  did  sleep.  Sweet  dreams  they  had, 
for  they  felt  that  where  the  house  had  been  roofed  by 
prayer,  and  walled  with  devotion,  there  could  not  be 
f»und  a man  living  that  would  commit  an  injury  to 
them.  This,  then,  was  an  argument  to  Ananias,  that 
he  might  go  with  safety  to  Saul’s  house. 


PAUL  S FIRST  PRAYER. 


183 


But  more  than  this.  Here  was  an  argument  for 
PauVs  sincerity.  Secret  prayer  is  one  of  the  best  tests 
of  sincere  religion.  If  Jesus  had  said  to  Ananias, 
‘‘  Behold  he  preacheth,’’  Ananias  would  have  said, 
‘‘  that  he  may  do,  and  yet  be  a deceiver.”  If  he  had 
said,  “ He  has  gone  to  a meeting  of  the  church,”  Ana- 
nias would  have  said,  “ He  may  enter  there  as  a wolf 
in  sheep’s  clothing.”  But  when  he  said,  Behold  he 
prays,”  that  was  argument  enough.  A young  person 
comes  and  tells  me  about  what  he  has  felt  and  what  he 
has  been  doing.  At  last  I say,  “ kneel  down  and  pray.” 

I would  much  rather  not.”  ‘‘  Never  mind,  you  shall.” 
Down  he  falls  on  his  knees,  he  has  hardly  a word  to 
say  ; he  begins  groaning  and  crying,  and  there  he  stays 
on  his  knees  till  at  last  he  stammers  out,  ‘‘  Lord  have 
mercy  upon  me  a sinner ; I am  the  greatest  of  sinners  ; 
have  mercy  upon  me !”  Then  I am  a little  more  satis- 
fied, and  I say,  “ I did  not  mind  all  your  talk,  I wanted 
your  prayers.”  But  oh ! if  I could  trace  him  home  ; if 
I could  see  him  go  and  pray  alone,  then  I should  feel 
sure ; for  he  who  prays  in  private  is  a real  Christian. 
The  mere  reading  of  a book  of  daily  devotion  will  not 
prove  you  a child  of  God ; if  you  pray  in  private,  then 
you  have  a sincere  religion  ; a little  religion,  if  sincere,  is 
better  than  mountains  of  pretence.  Home  piety  is  the 
best  piety.  Praying  will  make  you  leave  off  sinning, 
or  sinning  will  make  you  leave  off  praying.  Prayer  in 
the  heart  proves  the  reality  of  conversion.  A man  may 
be  sincere,  but  sincerely  wrong.  Paul  was  sincerely 
right  ‘‘  Behold  he  prayeth  ” was  the  best  argument 
that  his  religion  was  right.  If  any  one  should  ask  me 
for  an  epitome  of  the  Christian  religion,  I should  say 
it  is  in  that  one  word— “ prayer.”  If  I should  be  asked, 


184 


SERMOxNS. 


What  will  take  in  the  whole  of  Christian  experience 
I should  answer,  ‘‘  prayer.”  A man  must  have  been 
convinced  of  sin  before  he  could  pray ; he  must  have 
had  some  hope  that  there  was  mercy  for  him  before  he 
could  pray.  In  fact,  all  the  Christian  virtues  are  locked 
up  in  that  word,  prayer.  Do  but  tell  me  you  are  a man 
of  prayer,  and  I will  reply  at  once,  Sir,  I have  no 
doubt  of  the  reality,  as  well  as  the  sincerity,  of  your 
religion.” 

But  one  more  thought,  and  I will  leave  this  subject. 
It  was  a proof  of  this  mavUs  election^  for  you  read  direct- 
ly afterwards,  “ Behold,  he  is  a chosen  vessel.”  1 often 
find  people  troubling  themselves  about  the  doctrine 
of  election.  Every  now  and  then  I get  a letter  from 
somebody  or  other  taldng  me  to  task  for  preaching  elec- 
tion. All  the  answer  I can  give  is,  “ There  it  is  in  the 
Bible  ; go  and  ask  my  Master  why  he  put  it  there.  I 
cannot  help  it.  I am  only  a serving  man,  and  I tell  you 
the  message  from  above.  If  I were  a footman  I should 
not  alter  my  Master’s  message  at  the  door.  I happen 
to  be  an  ambassador  of  heaven  and  I dare  not  alter  the 
message  I have  received.  If  it  is  wrong,  send  up  to 
head-quarters.  There  it  is,  and  I cannot  alter  it.”  This 
much  let  me  say  in  explanation.  Some  say,  “ How' 
can  I discover  whether  I am  God’s  elect  ? I am  afraid 
I am  not  God’s  elect.”  Do  you  pray  ? If  it  can  be 
said,  ‘‘  Behold  he  prayeth,”  it  can  also  be  said,  ‘‘  Be- 
hold he  is  a chosen  vessel.”  Have  you  faith  ? K so, 
you  are  elect.  Those  ar©  the  marks  of  election.  K 
you  have  none  of  these,  you  have  no  grounds  for  con- 
cluding that  you  belong  to  the  pecidiar  people  of  God. 
Have  you  a desire  to  believe  ? Have  you  a wish  to 
love  Christ.  Have  you  the  millionth  part  of  a desire 


Paul’s  first  prayer. 


to  come  to  Christ  ? And  is  it  a practical  desire  ? Does 
it  lead  you  to  offer  earnest,  tearful  supplication  ? If  so, 
never  be  afraid  of  non-election ; for  whoever  prays  with 
sincerity,  is  ordained  of  God  before  the  foundation  of 
the  world,  that  he  should  be  holy  and  without  blame 
before  Christ  in  love. 

III.  Now  for  the  application.  A word  or  two  with 
you,  my  dear  friends,  before  I send  you  away  this  morn- 
ing. I regret  that  I cannot  better  enter  into  the  sub- 
ject; but  my  glorious  Master  requires  of  each  of  us 
according  to  what  we  have,  not  according  to  what  we 
have  not.  I am  deeply  conscious  that  I fail  in  urging 
home  the  truth  so  solemnly  as  I ought;  nevertheless, 
‘‘  my  work  is  with  God  and  my  judgment  with  my 
God,”  and  the  last  day  shall  reveal  that  my  error  lay  in 
judgment,  but  not  in  sincere  affection  for  souls. 

First,  allow  me  to  address  the  children  of  God.  Do 
you  not  see,  my  dear  brethren,  that  the  best  mark  of 
our  being  sons  of  God  is  to  be  found  in  our  devotion  ? 
‘‘Behold  he  prayeth.”  Well, then,  does  it  not  follow, 
as  a natural  consequence,  that  the  more  we  are  found 
in  prayer  the  brighter  will  our  evidences  be.  Perhaps 
you  have  lost  your  evidence  this  morning  ; you  do  not 
know  whether  you  are  a child  of  God  or  not ; I will 
tell  you  where  you  lost  your  confidence — you  lost  it  in 
your  closet.  Whenever  a Christian  backslides,  his 
wandering  commences  in  his  closet.  I speak  what  I 
have  felt.  I have  often  gone  back  from  God  — never  so 
as  to  fall  finally,  I know,  but  I have  often  lost  that  sweet 
savour  of  his  love  which  I once  enjoyed.  I have  had 
to  cry, 

“ Tliose  peauseful  hours  I once  enjoyed, 

How  sweet  their  memory  still  ! 

But  they  hate  left  an  aching  Toid, 

IG*  The  world  can  never  fill.” 


tS6 


SERM0N6. 


I have  gone  up  to  God’s  house  to  preach,  without 
either  fire  or  energy ; I have  read  the  Bible,  and  there 
has  been  no  light  upon  it ; I have  tried  to  have  commu- 
nion with  God,  but  all  has  been  a failure.  Shall  I tell 
where  that  commenced ! It  commenced  in  my  closet. 
I had  ceased,  in  a measure,  to  pray.  Here  I stand,  and 
do  confess  my  faults  ; I do  acknowledge  that  whenever 
I depart  from  God  it  is  there  it  doth  begin.  O Chris- 
tians, would  you  be  happy  ? Be  much  in  prayer. 
Would  ye  be  victorious  ? Be  much  in  prayer. 

“ Restraining  prayer,  we  cease  to  fight, 

Prayer  makes  the  Christians  armor  bright.” 

Mrs.  Berry  used  to  say,  I would  not  be  hired  out  of 
my  closet  for  a thousand  worlds.”  Mr.  Jay  said,  “ If 
the  twelve  apostles  were  living  near  you,  and  you  had 
access  to  them,  if  this  intercourse  drew  you  from  the 
closet,  they  would  prove  a real  injury  to  your  souls.” 
Prayer  is  the  ship  which  bringeth  home  the  richest 
freight.  It  is  the  soil  which  yields  the  most  abundant 
harvest.  Brother,  when  you  rise  in  the  morning  your 
business  so  presses,  that  with  a hurried  word  or  two, 
down  you  go  into  the  world,  and  at  night,  jaded  and 
tired,  you  give  God  the  fag  end  of  the  day.  The  con- 
sequence is,  that  you  have  no  communion  with  him. 
The  reason  we  have  not  more  true  religion  now,  is 
because  we  have  not  more  prayer.  Sirs,  I have  no 
opinion  of  the  churches  of  the  present  day  that  do  not 
pray.  I go  from  chapel  to  chapel  in  this  metropolis, 
and  I see  pretty  good  congregations ; but  I go  to  their 
prayer-meetings  on  a week  evening,  and  I see  a dozen 
persons.  Can  God  bless  us,  can  he  pour  out  his  Spirit 
upon  us,  while  such  things  as  these  exist?  He  could, 
but  it  would  not  be  according  to  the  order  of  his  dis- 


187 


PAULAS  FIRSTP  PHAYER. 

pensations,  for  he  says,  “ When  Zion  travails  she  brings 
forth  children.”  Go  to  your  churches  and  chapels  with 
this  thought,  that  you  want  more  prayer.  Many  of 
you  have  no  business  here  this  morning.  You  ought 
to  be  in  your  own  places  of  worship.  I do  not  want 
to  steal  away  the  people  from  other  chapels ; there  are 
enough  to  hear  me  without  them.  But  though  you 
have  sinned  this  morning,  hear  while  you  are  here,  as 
much  to  your  profit  as  possible.  Go  home  and  say  to 
your  minister,  “ Sir,  we  must  have  more  prayer.”  Urge 
the  people  to  more  prayer.  Have  a prayer-meeting, 
even  if  you  have  it  all  to  yourself ; and  if  you  are 
asked  how  many  were  present,  you  can  say,  ‘‘  Four.” 
“Four!  how  so?”  “Why,  there  was  myself,  and 
God  the  Father,  God  the  Son,  and  God  the  Holy 
Ghost ; and  we  have  had  a rich  and  real  communion 
together.”  We  must  have  an  outpouring  of  real  devo- 
tion, or  else  what  is  to  become  of  many  of  our  churches  ? 
O!  may  God  awaken  us  all,  and  stir  us  up  to 
pray,  for  when  we  pray  we  shall  be  victorious.  I 
should  like  to  take  you,  this  morning,  as  Samson  did 
the  foxes,  tie  the  firebrands  of  prayer  to  you,  and  send 
you  in  among  the  shocks  of  corn  till  you  burn  the 
whole  up.  I should  like  to  make  a conflagration  by 
my  w^ords,  and  to  set  all  the  churches  on  fire,  till  the 
whole  has  smoked  like  a sacrifice  to  God’s  throne.  If 
you  pray,  you  have  a proof  that  you  are  a Christian ; 
the  less  you  pray,  the  less  reason  have  you  to  believe 
your  Christianity ; and  if  you  have  neglected  to  pray 
altogether,  then  you  have  ceased  to  breathe,  and  you 
may  be  afraid  that  you  never  did  breathe  at  all. 

And  now,  my  last  word  is  to  the  ungodly.  O,  sirs! 
I could  fain  wish  myself  anywhere  but  here ; for  if  it 


188 


SERMONS. 


be  solemn  work  to  address  the  godly,  how  much  more 
when  I come  to  deal  with  you.  We  fear  lest,  on  the 
one  hand,  we  should  so  speak  to  you  as  to  make  you 
trust  in  your  own  strength ; while,  on  the  other  hand, 
we  ti'emble  lest  we  should  lull  you  into  the  sleep  of 
sloth  and  security.  I believe  most  of  us  feel  some  diffi- 
culty as  to  the  most  fit  manner  to  preach  to  you — not 
that  we  doubt  but  that  the  gospel  is  to  be  preached — 
but  our  desire  is  so  to  do  it,  that  we  may  win  your 
souls.  I feel  like  a watchman,  who,  while  guarding  a 
city,  is  oppressed  with  sleep ; how  earnestly  does  he 
strive  to  arouse  himself,  while  infirmity  would  over- 
come him.  The  remembrance  of  his  responsibility 
bestirs  him.  His  is  no  lack  of  will^  but  of  power ; and 
so  I hope  all  the  watchmen  of  the  Lord  are  anxious  to 
be  faithful,  while,  at  the  same  time,  they  know  their 
imperfection.  Truly  the  minister  of  Christ  will  feel 
like  the  old  keeper  of  Eddystone  lighthouse ; life  was 
failing  fast,  but  summoning  all  his  strength,  he  crept 
round  once  more  to  trim  the  lights  before  he  died.  O 
may  the  Holy  Spirit  enable  us  to  keep  the  beacon-fire 
blazing,  to  warn  you  of  the  rocks,  shoals,  and  quick- 
sands, which  surround  you,  and  may  we  ever  guide 
you  to  Jesus,  and  not  to  free-will  or  creature  merit.  If 
my  friends  knew  how  anxiously  I have  sought  divine 
direction  in  the  important  matter  of  preaching  to  sin- 
ners, they  would  not  feel  as  some  of  them  do,  when 
they  fancy  I address  them  wTongly.  I want  to  do  as 
God  bids  me,  and  if  he  tells  me  to  speak  to  the  dry 
bones  and  they  shall  live,  I must  do  it,  even  if  it  does 
not  please  others ; otherwise  I should  be  condemned  in 
my  own  conscience,  and  condemned  of  God.  Now, 
with  all  the  solemnity  that  man  can  summon,  let  me 


Paul’s  first  prayer,  189 

say  that  a prayerless  soul  is  a Christless  soul.  As  the 
Lord  liveth,  you  who  never  prayed  are  without  God, 
without  hope,  and  strangers  from  the  commonwealth 
of  Israel.  You  who  never  know  what  a groan  is,  or  a 
falling  tear,  are  destitute  of  vital  godliness.  Let  me 
ask  you,  sirs,  whether  you  have  ever  thought  in  what 
an  awful  state  you  are?  You  are  far  from  God,  and 
therefore  God  is  angry  with  you ; for  God  is  angry 
with  the  wicked  every  day.”  O,  sinner ! lift  thine  eyes 
and  behold  the  frowning  countenance  of  God,  for  he  is 
angry  with  you.  And  I beseech  you,  as  you  love  your- 
selves, just  for  one  moment  contemplate  what  will 
become  of  you,  if  living  as  you  are  ye  should  at  last 
die  without  prayer.  Don’t  think  that  one  prayer  on  your 
deathbed  will  save  you.  Deathbed  prayer  is  a death- 
bed farce  generally,  and  passes  for  nothing ; it  is  a coin 
that  wiU  not  ring  in  heaven,  but  is  stamped  by  hypoc- 
risy, and  made  of  base  metal.  Take  heed,  sirs.  Let 
me  ask  you,  if  you  have  never  prayed,  what  will  you 
do  ? It  were  a good  thing  for  you,  if  death  were  an 
eternal  sleep;  but  it  is  not.  If  you  find  yourself  in 
hell,  oh,  the  racks  and  pains!  But  I will  not  harrow  up 
your  feelings  by  attempting  to  describe  them.  May 
God  grant  you  never  may  feel  the  torments  of  the  lost. 
Only  conceive  that  poor  wretch  in  the  flames  who  is 
saying,  O for  one  drop  of  water,  to  cool  my  parched 
tongue!”  See  how  his  tongue  hangs  from  between 
his  blistered  lips!  how  it  excoriates  and  burns  the  roof 
of  his  mouth,  as  if  it  were  a firebrand.  Behold  him 
crying  for  a drop  of  water.  I will  not  picture  the 
scene.  Suffice  it  for  me  to  close  up  by  saying,  that  the 
hell  of  hells  will  be  to  thee,  poor  sinner,  the  thought 
that  it  is  to  be  forever.  Thou  wilt  look  up  there  on 


190 


SERMONS. 


the  throne  of  God,  and  it  shall  be  written  forever ! 
When  the  damned  jingle  the  burning  irons  of  their  tor- 
ments, they  shall  say  ‘‘forever!”  When  they  howl, 
echo  cries  “ forever ! ” 

“ ‘ Forever  ’ is  written  on  their  racks, 

‘ Forever  * on  their  chains  ; 

‘ Forever  ’ burneth  in  the  fire, 

* Forever  ’ ever  reigns,” 

Doleful  thought ! “ If  I could  but  get  out,  then  I 
should  be  happy.  K there  were  a hope  of  deliverance, 
then  I might  be  peaceful ; but  I am  here  forever ! ” 
Sirs,  if  ye  would  escape  eternal  torments,  if  ye  would 
be  found  amongst  the  numbers  of  the  blessed,  the  road 
to  heaven  can  only  be  found  by  prayer  — by  prayer  to 
Jesus,  by  prayer  for  the  Spirit,  by  supplication  at  his 
mercy  seat.  “ Turn  ye,  turn  ye,  why  will  ye  die,  O 
house  of  Israel  ? As  I live,  saith  the  Lord,  I have 
no  pleasure  in  the  death  of  him  that  dieth,  but  had 
rather  that  he  should  turn  unto  me  and  live.”  “ The 
Lord  is  gracious  and  full  of  compassion.”  Let  us  go 
unto  him  and  say,  “ He  shall  heal  our  backslidings,  he 
shall  love  us  freely  and  forgive  us  graciously,  for  his 
Son’s  name’s  sake.”  Oh!  if  I may  but  win  one  soul 
to-day,  I will  go  home  contented.  J£  I may  but  gain 
twenty,  then  I will  rejoice.  The  more  I have,  the  more 
crowns  I shall  wear.  Wear!  No,  I will  take  them  all 
at  once,  and  cast  them  at  Jesus’  feet,  and  say,  “ Not 
unto  me,  but  unto  thy  name  be  all  the  glory,  forever.” 

“ Prayer  was  appointed  to  convey 
Tbe  blessings  God  designs  to  give  ; 

Long  as  they  live,  should  Christians  pray. 

For  only  while  they  pray,  they  live. 


PAUL  S FIRST  PRAYER. 


191 


“ And  wilt  thou  etil!  in  silence  lie, 

When  Christ  stands  waiting  for  thy  prayer  ? 
My  soul,  thou  hast  a friend  on  high, 

Arise,  and  try  thine  interest  there. 

’xia  prayer  tupporta  the  soul  that’s  weak. 
Though  thought  be  broken,  language  lame  , 
Pray,  if  thou  canst,  or  canst  not  speak. 

But  pray  with  faith  in  Jesu’s  name.” 


SEKMON  X. 


JOSEni  ATTACKED  BY  THE  ARCHERS. 


*‘The  archers  hare  sorely  grieved  him,  and  shot  at  kim^  and  hated  himj  but  his  bov 
abode  in  strength;  and  the  arms  of  his  hands  were  made  strong  by  the  hands  of  th« 
mighty  God  of  Jacob;  from  thence  is  the  shepherd,  the  stone  of  Israel.” — Qknbsis  xlix. 
23,  24. 

It  must  have  been  a fine  sight  to  see  the  hoary- 
headed  Jacob  sitting  up  in  his  bed  whilst  he  bestowed 
his  parting  benediction  upon  his  twelve  sons.  He  had 
been  noble  in  many  instances  during  his  life  — at  the 
sleeping  place  of  Bethel,  the  brook  pf  Jabbok,  and  the 
halting  of  Peniel.  He  had  been  a glorious  old  man ; 
one  before  whom  we  might  bow  down  with  reverence, 
and  truly  say,  “ There  were  giants  in  those  days.”  But 
his  closing  scene  was  the  best.  I think  if  ever  he  stood 
out  more  illustrious  than  at  any  other  time,  if  his  head 
was  at  any  one  season  more  than  another,  encircled 
with  a halo  of  glory,  it  was  when  he  came  to  die.  Like 
the  sun  at  setting,  he  seemed  then  to  be  the  greater  in 
brilliance,  tinging  the  clouds  of  his  weakness  with  the 
glory  of  grace  within.  Like  good  wine,  which  runs 
clear  to  the  very  bottom,  unalloyed  by  dregs,  so  did 
Jacob  till  his  (Jying  hour  continue  to  sing""  of  love,  of 
mercy,  and  of  goodness,  past  and  future.  Like  the 

(192) 


JOSEPH  ATTACKED  BY  THE  ARCHERS. 


193 


ewan,  which  (as  old  writers  say)  singeth  not  all  its 
life  nntH  it  comes  to  die,  so  the  old  patriarch  re- 
mained silent  as  a songster  for  many  years ; but  when 
he  stretched  himself  on  his  last  couch  of  rest,  he  stayed 
himself  up  in  his  bed,  turned  his  burning  eye  from  one 
to  another,  and  although  with  a hoarse  and  faltering 
voice,  he  sang  a sonnet  upon  each  of  his  offspring,  such 
as  earthly  poets,  uninspired,  cannot  attempt  to  imitate. 
Looking  upon  his  son  Reuben,  a tear  was  in  his  eye, 
for  he  recollected  Reuben’s  sin  ; he  passed  over  Simeon 
and  Levi,  giving  some  slight  rebul^e ; upon  the  others 
he  sung  a verse  of  praise,  as  his  eyes  saw  into  the  fu- 
ture history  of  the  tribes.  By-and-by  his  voice  failed 
him,  and  the  good  old  man,  with  long-drawn  breath, 
with  eyes  pregnant  with  celestial  fire,  and  heart  big 
with  heaven,  lifted  his  voice  to  God,  and  said,  ‘‘  I have 
w^aited  for  thy  salvation,  O God,”  rested  a moment  on 
his  pillow,  and  then  again  sitting  up,  recommenced  the 
strain,  passing  briefly  by  the  names  of  each.  But  oh ! 
when  he  came  to  Joseph,  his  youngest  son  but  one  — 
when  he  looked  on  him,  I picture  that  old  man  as  the 
tears  ran  down  his  cheeks.  There  stood  Joseph,  with 
all  his  mother  Rachel  in  his  eyes  — that  dear-loved  wife 
of  his  — there  he  stood,  the  boy  for  whom  that  mother 
had  prayed  with  all  the  eagerness  of  an  Eastern  wife. 
For  a long  twenty  years  she  had  tarried  a barren  wo- 
man and  kept  no  house,  but  then  she  was  a joyful 
mother,  and  she  called  her  son  “ Increase.”  Oh!  how 
she  loved  the  boy ; and  for  that  mother’s  sake,  though 
she  had  been  buried  for  some  years,  and  hidden  under 
the  cold  sod,  old  Jacob  loved  him  too.  But  more  than 
that,  he  loved  him  for  his  troubles.  He  was  parted 
from  him  to  be  sold  into  Egypt  His  father  recollected 

17 


194 


SERMONa. 


Joseph’s  trials  in  the  round-house  and  the  dungeon, 
and  remembered  his  royal  dignity  as  prince  of  Egypt ; 
and  now,  with  a full  burst  of  harmony,  as  if  the  music 
of  heaven  had  united  with  his  own,  as  when  the 
widened  river  meets  the  sea,  and  the  tide  coming  up 
doth  amalgamate  with  the  stream  that  cometh  down, 
and  swelleth  into  a broad  expanse,  so  did  the  glory  of 
heaven  meet  the  rapture  of  his  earthly  feelings,  and 
giving  vent  to  his  soul,  he  sung,  “ Joseph  is  a fruitful 
bough,  even  a fruitful  bough  by  a well ; whose  branches 
run  over  the  wall ; the  archers  have  sorely  grieved  him, 
and  shot  at  him^  and  hated  him ; but  his  bow  abode  in 
strength,  and  the  arms  of  his  hands  were  made  strong 
by  the  hands  of  the  mighty  God  of  Jacob ; (from  thence 
is  the  shepherd,  the  stone  of  Israel ; ) even  by  the  God 
of  thy  father,  who  shall  help  thee;  and  by  the  Al- 
mighty, who  shall  bless  thee  with  blessings  of  heaven 
above,  blessings  of  the  deep  that  lieth  under,  blessings 
of  the  breasts,  and  of  the  womb ; the  blessings  of  thy 
father  have  prevailed  above  the  blessings  of  my  pro- 
genitors, unto  the  utmost  bound  of  the  everlasting 
hills ; they  shall  be  on  the  head  of  Joseph,  and  on  the 
crown  of  the  head  of  him  that  was  separate  from  his 
brethren.”  What  a splendid  stanza  with  which  to 
close ! He  has  only  one  more  blessing  to  give ; but 
surely  this  was  the  richest  which  he  conferred  on  Joseph. 

Joseph  is  dead,  but  the  Lord  has  his  Josephs  now. 
There  are  some  still  who  understand  by  experience — 
and  that  is  the  best  kind  of  understanding  — the  mean- 
ing of  this  passage,  ^ The  archers  have  sorely  grieved 
him,  and  shot  at  him,  and  hated  him ; but  his  bow 
abode  in  strength,  and  the  arms  of  his  hands  were  made 
skong  by  the  hands  of  the  mighty  God  of  Jacob.” 


JOSEPH  ATTACKED  BY  TUB  ARCHERS, 


195 


There  are  four  things  for  us  to  consider  this  morn- 
ing. First  of  all,  the  cruel  attack  — “ the  archers  have 
sorely  grieved  him,  and  shot  at  him,  and  hated  him 
secondly,  the  shielded  warrior  — “ but  his  bow  abode 
in  strength;”  thirdly,  his  secret  strength  — “the  arms 
of  his  hands  were  made  strong  by  the  mighty  power 
of  the  God  of  Jacob;”  and  fourthly,  the  glorious  par- 
allel drawn  between  Joseph  and  Christ  — “from  thence 
is  the  shepherd,  the  stone  of  Israel.” 

I.  First,  then,  w'e  commence  with  the  cruel  attack, 
“ The  archers  have  sorely  grieved  him.”  Joseph’s  en- 
emies were  archers.  The  original  has  it,  “ masters  of 
the  arrows;”  that  is,  men  who  were  well  sldlled  in  the 
use  of  the  anow.  Though  all  weapons  are  alike  ap- 
proved by  the  warrior  in  his  thirst  for  blood,  there  seems 
something  more  cowardly  in  the  attack  of  the  archer 
than  in  that  of  the  swordsman.  The  swordsman  plants 
himself  near  you,  foot  to  foot,  and  lets  you  defend 
yourself,  and  deal  your  blows  against  him;  but  the 
archer  stands  at  a distance,  hides  himself  in  ambuscade, 
and,  without  your  knowing  it,  the  arrow  comes  whiz- 
zing through  the  air,  and  perhaps  penetrates  your  heart. 
Just  so  are  the  enemies  of  God’s  people.  They  very 
seldom  come  foot  to  foot  with  us ; they  will  not  show 
their  faces  before  us ; they  hate  the  light,  they  love 
darkness;  they  dare  not  come  and  openly  accuse  us  to 
our  face,  for  then  we  could  reply ; but  they  shoot  the 
bow  from  a distance,  so  that  we  cannot  answer  them  ; 
cowardly  and  dastardly  as  they  are,  they  forge  their 
arrow-heads,  and  aim  them,  winged  with  hell-bird’s 
feathers,  at  the  hearts  of  God’s  people.  The  archers 
sorely  grieved  poor  Joseph.  Let  us  consider  Vvho  are 
the  archers  who  so  cruelly  shot  at  him.  First,  there 


196 


SERMONS. 


were  the  archers  of  envy;  secondly,  the  archers  o^ 
temptation;  and  thirdly,  the  archers  of  slander  and 
calumny. 

1.  First,  Joseph  hod  to  endure  the  archers  of  envy 
When  he  was  a boy,  his  father  loved  him.  The  youth 
was  fair  and  beautiful;  in  person  he  was  to  be 
admired ; moreover,  he  had  a mind  that  was  gigantic, 
and  an  intellect  that  was  lofty ; but,  best  of  all,  in  him 
dwelt  the  Spirit  of  the  living  God.  He  was  one  who 
talked  with  God  ; a youth  of  piety  and  prayerfulness ; 
beloved  of  God,  even  more  than  he  was  by  his  earthly 
father.  O ! how  his  father  loved  him ! for  in  his  fond 
affection,  he  made  him  a princely  coat  of  many  colors, 
and  treated  him  better  than  the  others — a natural  but 
foolish  way  of  showing  his  fondness.  Therefore  his 
brethren  hated  Mm.  Full  often  did  they  jeer  at  the 
youthful  Joseph,  when  he  retired  to  his  prayers;  when 
he  was  with  them  at  a distance  from  his  father’s  house, 
he  was  their  drudge,  their  slave ; the  taunt,  the  jeer, 
did  often  wound  his  heart,  and  the  young  child  endured 
much  secret  sorrow.  On  an  ill  day,  as  it  happened,  he 
was  with  them  at  a distance  from  home,  and  they 
thought  to  slay  him  ; but  upon  the  entreaty  of  Reuben, 
they  put  him  into  a pit,  until,  as  Providence  would 
have  it,  the  Ishmaelites  did  pass  that  way.  They  then 
sold  him  for  the  price  of  a slave,  stripped  him  of  Ms 
coat,  and  sent  him  naked,  they  knew  not,  and  they 
cared  not,  whither,  so  long  as  he  might  be  out  of  their 
way,  and  no  longer  provoke  their  envy  and  their  anger. 
Oh  ! the  agonies  he  felt  — parted  from  his  father,  losing 
his  bretMen,  without  a friend,  dragged  away  by  cruel 
man-seUers,  chained  upon  a camel  it  may  be,  with  fet- 
ters on  Ms  hands.  Those  who  have  borne  the  gyves 


JOSEPH  ATTACKED  BY  THE  ARCHERS. 


197 


and  fetters,  those  who  have  felt  that  they  were  not  free 
men,  that  they  had  not  liberty,  might  tell  how  sorely 
the  archers  grieved  him  when  they  shot  at  him  the 
arrows  of  their  envy.  He  became  a slave,  sold  from 
his  country,  dragged  from  all  he  loved.  Farewell  to 
home  and  all  its  pleasures  — farewell  to  a father’s 
smiles  and  tender  cares.  He  must  be  a slave,  and  toil 
where  the  slave’s  task-maker  makes  him ; he  must  be 
stripped  in  the  streets,  he  must  be  beaten,  he  must  be 
scourged,  he  must  be  reduced  from  the  man  to  the  ani- 
mal, from  the  free  man  to  the  slave.  Truly  the  archers 
sorely  shot  at  him.  And,  my  brethren,  do  you  hope,  if 
you  are  the  Lord’s  Josephs,  that  you  shall  escape  envy  ? 
I tell  you,  nay ; that  green-eyed  monster,  envy,  lives  in 
London  as  well  as  elsewhere,  and  he  creeps  into  God’s 
church,  moreover.  Oh  ! it  is  hardest  of  all,  to  be  envied 
by  one’s  bretliren.  If  the  devil  hates  us,  we  can  bear 
it ; if  the  foes  of  God’s  truth  speak  ill  of  us,  we  buckle 
up  our  harness,  and  say,  “ Away,  away,  to  the  conflict.” 
But  when  the  friends  within  the  house  slander  us; 
when  brethren  who  should  uphold  us,  turn  our  foes ; 
and  when  they  try  to  tread  down  their  younger 
brethren  ; then,  sirs,  there  is  some  meaning  in  the  pas- 
sage, “ The  archers  have  sorely  grieved  him,  and  shot 
at  him,  and  hated  him.”  But,  blessed  be  God’s  name, 
it  is  sweet  to  be  informed  that  “ his  bow  abode  in 
strength.”  None  of  you  can  be  the  people  of  God 
without  provoking  envy;  and  the  better  you  are,  the 
more  you  will  be  hated.  The  ripest  fruit  is  most  pecked 
by  the  birds,  and  the  blossoms  that  have  been  longest 
on  the  tree,  are  the  most  easily  blown  down  by  the 
wind.  But  fear  not ; you  have  nought  to  do  with  what 
man  shall  say  of  you.  If  God  loves  you,  man  will 


198 


SERMONS. 


hate  you;  if  God  honors  you,  man  will  dishonor  you 
But  recollect,  could  ye  wear  chains  of  iron  for  Christ’s 
sake,  ye  should  wear  chains  of  gold  in  heaven ; could 
ye  have  rings  of  burning  iron  round  your  waists,  ye 
should  have  your  brow  rimmed  with  gold  in  glory ; for 
blessed  are  ye  when  men  shall  say  all  manner  of  evil 
against  you  falsely,  for  Christ’s  name’s  sake ; for  so  per- 
secuted they  the  prophets  that  were  before  you.  The 
first  archers  were  the  archers  of  envy. 

2.  But  a worse  trial  than  this  was  to  overtake  him. 
The  archers  of  temptation  shot  at  him.  Here  I know 
not  how  to  express  myself.  I would  that  some  one 
more  qualified  to  speak  were  here,  that  he  might  tell 
you  the  tale  of  Joseph’s  trial,  and  Joseph’s  triumph. 
Sold  to  a master  who  soon  discovered  his  value,  Joseph 
was  made  the  bailiff  of  the  house,  and  the  manager  of 
the  household.  His  wanton  mistress  fixed  her  adul- 
terous love  on  him ; and  he,  being  continually  in  her 
presence,  was  perpetually,  day  by  day,  solicited  by  her 
to  evil  deeds.  Constantly  did  he  refuse ; still  enduring 
a martyrdom  at  the  slow  fire  of  her  enticements.  On 
one  eventful  day  she  grasped  him,  seeking  to  compel 
him  to  crime ; but  he,  like  a true  hero  as  he  was,  said 
to  her,  How  can  I do  this  great  wickedness  and  sin 
against  God  ? ” Like  a wise  warrior,  he  knew  that  in 
such  a case  fleeing  was  the  better  part  of  valor.  He 
heard  a voice  in  his  ears : Fly,  Joseph,  fly ; there 
remains  no  way  of  victory  but  flight;”  and  out  he 
fled,  leaving  his  garment  with  his  adulterous  mistress. 
Oh,  I say  in  all  the  annals  of  heroism  there  is  not  one 
that  shall  surpass  this.  You  know  it  is  opportunity 
that  makes  a man  criminal ; and  he  had  abundant 
opportunity;  but  importunity  will  drive  most  men 


JOSEPH  ATTACKED  BY  THE  ARCHER?, 


199 


astray.  To  be  haunted  day  by  day  by  solicitations  of 
the  softest  kind  — to  be  tempted  hour  by  hour  — oh  ! 
it  needs  a strength  super-angelic,  a might  moie  than 
human,  a strength  which  only  God  can  grant,  for  a 
young  man  thus  to  cleanse  his  way,  and  take  heed 
thereto  according  to  God’s  word.  He  might  have  rea- 
soned within  himself,  ‘‘  Should  I submit  and  yield, 
there  lies  before  me  a life  of  ease  and  pleasure ; I shall 
be  exalted,  I shall  be  rich.  She  shall  prevail  over  her 
husband,  to  cover  me  with  honors;  but  should  I still 
adhere  to  my  integrity,  I shall  be  cast  into  prison,  I 
shall  be  thrown  into  the  dungeon ; there  awaits  me 
nothing  but  shame  and  disgrace.”  Oh ! there  was  a 
power  indeed  within  that  heart  of  his ; there  was  an 
inconceivable  might,  which  made  him  turn  away  with 
unutterable  disgust,  with  fear  and  trembling,  while  he 
said,  ‘‘  How  can  I?  how  can  I — God’s  Joseph  — how 
can  I — other  men  might,  but  how  can  I do  this  great 
wickedness  and  sin  against  God.”  Truly  the  archers 
sorely  grieved  him  and  shot  at  him  ; but  his  bow  abode 
in  strength. 

3.  Then  another  host  of  archers  assailed  him; 
these  were  the  archers  of  malicious  calumny.  Seeing 
that  he  would  not  yield  to  temptation,  his  mistress 
falsely  accused  him  to  her  husband,  and  his  lord,  behev- 
ing  the  voice  of  his  wife,  cast  him  into  prison.  It  was 
a marvellous  providence  that  he  did  not  put  him  to 
death ; for  Potiphar,  his  master,  was  the  chief  of  the 
slaughtermen;  he  had  only  to  call  in  a soldier,  who 
would  have  cut  him  in  pieces  on  the  spot.  But  he  cast 
him  into  prison.  There  was  poor  Joseph.  His  char- 
acter ruined  in  the  eyes  of  man,  and  very  likely  looked 
upon  with  scorn  even ^n  the  prison-house;  base  crimi- 


200 


SERMONS. 


nals  went  away  from  him  as  if  they  thought  him  viler 
than  themselves,  as  if  they  were  angels  in  comparison 
with  him.  Oh ! it  is  no  easy  thing  to  feel  your  char- 
acter gone,  to  think  that  you  are  slandered,  that  things 
are  said  of  you  that  are  untrue.  Many  a man’s  heart 
has  been  broken  by  this,  when  nothing  else  could  make 
him  yield.  The  archers  sorely  grieved  him  when  he 
was  so  maligned  — so  slandered.  O child  of  God, 
dost  thou  expect  to  escape  these  archers?  Wilt  thou 
never  be  slandered  ? Shalt  thou  never  be  calumniated  ? 
It  is  the  lot  of  God’s  servants,  in  proportion  to  their 
zeal,  to  be  evil  spoken  of.  Remember  the  noble  Whit- 
field, how  he  stood  and  was  the  butt  of  all  the  jeers 
and  scoffs  of  half  an  age;  while  his  only  answer  was 
a blameless  life. 

“ And  he  who  forged,  and  he  who  threw  the  dart, 

Had  each  a brother’s  interest  in  his  heart.** 

They  reviled  him  and  imputed  to  him  crimes  that 
Sodom  never  knew.  So  shall  it  be  always  with  those 
who  preach  God’s  truth,  and  all  the  followers  of  Christ 
— they  must  ail  expect  it;  but,  blessed  be  God,  they 
have  not  said  worse  things  of  us  than  they  said  of  our 
Master.  What  have  they  laid  to  our  charge  ? They 
may  have  said,  “ he  is  drunken  and  a wine-bibber ; ” 
but  they  have  not  said,  “ he  hath  a devd.”  They  have 
accused  us  of  being  mad,  so  was  it  said  of  Paul.  Oh, 
holy  infatuation,  heavenly  furor,  would  that  we  could 
bite  others  until  they  had  the  same  madness.  We 
think,  if  to  go  to  heaven  be  mad,  we  wdll  not  choose  to 
be  wise  ; we  see  no  wisdom  in  preferring  hell ; we  can 
see  no  great  prudence  in  despising  and  hating  God’s 
truth.  If  to  serve  God  be  vde,  ive  purpose  to  be  viler 


JOSEPH  ATTACKED  BY  THE  ARCHERS. 


201 


still.  Ah ! friends,  some  now  present  know  this  verse 
by  heart,  “ The  archers  have  sorely  grieved  him,  and 
shot  at  him,  and  hated  him.’’  Expect  it ; do  not  think 
it  a strange  thing;  all  God’s  people  must  have  it. 
There  are  no  royal  roads  to  heaven  — they  are  paths 
of  trial  and  trouble ; the  archers  will  shoot  at  you  as 
long  as  you  are  on  this  side  the  flood. 

JI.  We  have  seen  these  archers  shoot  their  flights  of 
arrows ; we  will  now  go  up  the  hill  a little,  behind  a rock, 
to  look  at  the  shielded  warrior,  and  see  how  his  courage 
is  while  the  archers  have  sorely  grieved  him.  What 
is  he  doing  ? Ilis  bow  abideth  in  strength.”  Let  us 
picture  God’s  favorite.  The  archers  are  down  below. 
There  is  a parapet  of  rock  before  him ; now  ajid  then 
he  looks  over  it  to  see  what  the  archers  are  about,  but 
generally  he  keeps  behind.  In  heavenly  security  he  is 
set  upon  a rock,  careless  of  all  below.  Let  us  follow 
the  track  of  the  wild  goat  and  behold  the  warrior  in  his 
fastness. 

First,  we  notice  that  he  has  a bow  himself,  for  we 
read  that  ‘‘  his  hoiv  abode  in  strength.”  He  could 
have  retaliated  if  he  pleased,  but  Jie  was  very  quiet  and 
would  not  combat  with  them.  Had  he  pleased,  he 
Plight  have  drawn  his  bow  with  all  his  strength,  and 
sent  his  weapon  to  their  hearts  with  far  greater  precision 
than  they  had  ever  done  to  him.  But  mark  the  war- 
rior’s quietness.  There  he  rests,  stretching  his  mighty 
limbs ; his  bow  abode  in  strength  ; he  seemed  to  say, 
“ Rage  on,  aye,  let  your  arrows  spend  themselves, 
empty  your  quivers  on  me,  let  your  bow-strings  be  worn 
out,  and  let  the  wood  be  broken  wdth  its  constant  bend- 
ing ; here  am  I,  stretching  myself  in  safe  repose ; my 
bow  abides  in  strength ; I have  other  work  to  do  besides 


202 


SERMON*. 


sho(iting  at  you  ; my  arrows  are  against  yon  foes  of 
God,  the  enemies  of  the  Most  High ; I Cannot  waste 
an  arrow  on  such  pitiful  sparrows  as  you  are ; ye  are 
birds  beneath  my  noble  shot ; I would  not  waste  an  ar- 
row on  you.”  Thus  he  remains  behind  the  rock  and 
despises  them  all.  ‘‘  His  bow  abideth  in  strength.” 

Mark  well  his  quietness.  His  bow  abideth.”  It  is 
not  rattling,  it  is  not  always  moving,  but  it  abides,  it  is 
quite  still ; he  takes  no  notice  of  the  attack.  The 
archers  sorely  grieved  Joseph,  but  his  bow  was  not 
turned  against  them,  it  abode  in  strength.  He  turned  not 
his  bow  on  them.  He  rested  while  they  raged.  Doth 
the  moon  stay  herself  to  lecture  every  dog  that  bayeth 
at  her  ? Doth  the  lion  turn  aside  to  rend  each  cur  that 
barketh  at  him  ? Do  the  stars  cease  to  shine  because 
the  nightingales  reprove  them  for  their  dimness  ? Doth 
the  sun  stop  in  its  course  because  of  the  officious  cloud 
which  veils  it  ? Or  doth  the  river  stay  because  the 
wallow  dippeth  its  leaves  into  its  waters  ? Ah ! no ; 
God’s  universe  moves  on,  and  if  men  will  oppose  it,  it 
heeds  them  not.  It  is  as  God  hath  made  it;  it  is 
working  together  for  good,  and  it  shall  not  be  stayed  by 
the  censure  nor  moved  on  by  the  praise  of  man.  Let 
your  bows,  my  brethren,  abide.  Do  not  be  in  a hurry 
to  set  yourselves  right.  God  will  take  care  of  you. 
Leave  yourselves  alone;  only.be  very  valiant  for  the 
Lord  God  of  Israel ; be  steadfast  in  the  truth  of  Jesus 
and  your  bow^  shall  abide. 

But  we  must  not  forget  the  next  word.  “ His  bow 
Abode  IN  STRENGTH.”  Though  his  bow  was  quiet  it  was 
not  because  it  was  broken.  Joseph’s  bow  was  like  that 
of  William  the  Conqueror;  ,no  man  could  bend  it  but 
Jos«?ph  himself ; it  abode  in  “ strength.”  I see  the 


JOSEPH  ATTACKED  BY  THE  ARCHERS. 


203 


warrior  bending  his  bow — how  with  his  mighty  arms  he 
pulls  it  down  and  draws  the  string  to  make  it  ready.  His 
bow  abode  in  strength ; it  did  not  snap,  it  did  not  start 
aside.  His  chastity  was  his  bow,  and  he  did  not  lose 
that ; his  faith  was  his  bow,  and  that  did  not  yield,  it 
did  not  break ; his  courage  was  his  bow,  and  that  did 
*ot  fail  him;  his  character,  his  honesty  was  his  bow, 
nor  did  he  cast  it  away.  Some  men  are  so  very  par- 
ticular about  reputation.  They  think,  ‘‘  surely,  surely, 
surely  they  shall  lose  their  characters.”  Well,  well,  if 
we  do  not  lose  them  through  our  own  fault,  we  never 
need  care  about  anybody  else.  You  know  there  is  not 
a man  that  stands  at  all  prominent,  but  what  any  fool 
in  the  world  can  set  afloat  some  bad  tale  against  him. 
It  is  a great  deal  easier  to  set  a story  afloat  than  to  stop 
it.  If  you  want  truth  to  go  round  the  world  you  must 
hire  an  express  train  to  pull  it ; but  if  you  want  a lie 
to  go  round  the  world,  it  will  fly  : it  is  as  light  as  a 
feather,  and  a breath  will  carry  it.  It  is  well  said  in  the 
old  Proverb,  ‘‘  A lie  will  go  round  the  world  while  truth 
is  pulling  its  boots  on.”  Nevertheless,  it  does  not  injure 
us ; for  if  light  as  a feather  it  travels  as  fast,  its  effect  is 
just  about  as  tremendous  as  the  effect  of  down,  when 
it  is  blown  against  the  walls  of  a castle ; it  produces  no 
damage  whatever,  on  account  of  its  lightness  and 
littleness.  Fear  not,  Christian.  Let  slander  fly,  let 
envy  send  forth  its  forked  tongue,  let  it  hiss  at  you, 
your  bow  shall  abide  in  strength.  Oh ! shielded  warrior, 
remain  quiet,  fear  no  ill;  but,  like  the  eagle  in  its  lofty 
eyrie,  look  thou  down  upon  the  fowlers  in  the  plain; 
turn  thy  bold  eye  upon  them  and  say,  “ Shoot  ye  may, 
but  your  shots  will  not  reach  half  way  to  the  pinnacle 
where  I stand.  Waste  your  powder  upon  me  if  ye 


204 


SERMONS. 


will ; I am  beyond  your  reach.”  Then  clap  your  wings, 
mount  to  heaven,  and  there  laugh  them  to  scorn,  for  ye 
have  made  your  refuge  God,  and  shall  find  a most 
secure  abode. 

III.  The  third  thing  in  our  text  is  the  secret  strength. 
“ The  arms  of  his  hands  were  made  strong  by  the  hands 
of  the  mighty  God  of  Jacob.”  First,  notice,  concerning 
his  strength,  that  it  was  real  strength.  It  says,  “ the 
arms  of  his  hands,”  not  his  hands  only.  You  know 
some  people  can  do  a great  deal  with  their  hands,  but 
then  it  is  often  fictitious  power ; there  is  no  might  in 
the  arm,  there  is  no  muscle ; but  of  Joseph  it  is  said 
the  arms  of  his  hands  were  made  strong.”  It  was 
real  potency,  true  muscle,  real  sinew,  real  nerve.  It 
was  not  simply  sleight  of  hand  — the  power  of  moving 
his  fingers  very  swiftly  — but  the  arms  of  his  hands 
were  made  strong.  Now  that  strength  which  God 
gives  to  his  Josephs  is  real  strength ; it  is  not  a boasted 
valor,  a fiction,  a thing  of  which  men  talk,  an  aiiy 
dream,  an  unsubstantial  unreality,  but  it  is  real  strength. 
I should  not  Idee  to  have  a combat  with  one  of  God’s 
Josephs.  I should  find  their  blows  very  heavy.  I fear 
a Christian’s  strokes  more  than  any  other  man’s,  for  he 
has  bone  and  sinew,  and  smites  hard.  Let  the  foes  of 
the  church  expect  a hard  struggle  if  they  attack  an  heir 
of  life.  Mightier  than  giants  are  men  of  the  race  of 
heaven ; should  they  once  arouse  themselves  to  battle 
they  could  laugh  at  the  spear  and  the  habergeon.  But 
they  are  a patient  generation,  enduring  ills  without 
resenting  them,  suffering  scorn  without  reviling  the 
scoffer.  Their  triumph  is  to  come  when  their  enemies 
shall  receive  the  vengeance  due ; then  shall  it  be  seen 
by  an  assembled  world  that  the  ‘‘  little  flock  ” were 


JOSEPH  ATTACKED  BY  THE  ARCHERS. 


205 


men  of  high  estate,  and  the  offscouring  of  all  things” 
were  verily  men  of  real  strength  and  dignity. 

Even  though  the  world  perceive  it  not,  the  favored 
Joseph  has  real  strength,  not  in  his  hands  only,  but  in 
his  arms — real  might,  real  power.  O ye  foes  of  God, 
ye  thinJi  God’s  people  are  despicable  and  powerless ; 
but  know  that  they  have  true  strength  from  the  omnipo- 
tence of  their  Father,  a might  substantial  and  divine. 
Your  own  shall  melt  away,  and  droop  and  die,  like  the 
snow  upon  the  low  mountain  top,  when  the  sun  shines 
upon  it,  it  melteth  into  water;  but  our  vigor  shall  abide 
like  the  snow  on  the  summit  of  the  Alps,  undiminished 
for  ages.  It  is  real  strength. 

Then  observe  that  the  strength  of  God’s  Joseph  is 
divine  strength.  His  arms  were  made  strong  by  God. 
Why  does  one  of  God’s  ministers  preach  the  gospel 
powerfully  ? Because  God  gives  him  assistance.  Why 
does  Joseph  stand  against  temptation?  Because  God 
gives  him  aid.  The  strength  of  a Christian  is  divine 
strength.  My  brethren,  I am  more  and  more  persuaded 
every  day  that  the  sinner  has  no  power  of  himself, 
except  that  which  is  given  him  from  above.  I know 
that  if  I were  to  stand  with  my  foot  upon  the  golden 
tlireshold  of  heaven’s  portal,  if  I could  put  this  thumb 
upon  the  latch,  I could  not  open  that  door,  after  having 
gone  so  far  towards  heaven,  unless  I had  still  super- 
natural power  communicated  to  me  in  that  moment. 
K I had  a stone  to  lift,  to  work  my  own  salvation, 
without  God’s  help  to  do  that,  I must  be  lost,  even 
though  it  were  so  little.  There  is  nought  that  we  can 
do  without  the  power  of  God.  All  true  strength  is 
divine.  As  the  light  cometh  from  the  sun,  as  the  shower 
from  heaven ; so  doth  spiritual  strength  come  from  the 
18 


206 


SERMONS. 


Father  of  lights,  with  whom  there  is  neither  variableness 
nor  shadow  of  a turning. 

Again : I would  have  you  notice  in  the  text  in  what 
a blessedly  familiar  way  God  gives  this  strength  to 
Joseph.  It  says,  “ the  arms  of  his  hands  were  made 
strong  by  the  hands  of  the  mighty  God  of  Jacob.” 
Thus  it  represents  God  as  putting  his  hands  on 
Joseph’s  hands,  placing  his  arms  on  Joseph’s  arms.  In 
old  times,  when  every  boy  had  to  be  trained  up  to 
archery,  if  his  father  were  worth  so  many  pounds 
a-year,  you  might  see  the  father  putting  his  hands  on 
his  boy’s  hands  and  pulling  the  bow  for  him,  saying, 
there,  my  son,  in  this  manner  draw  the  bow.”  So  the 
text  represents  God  as  putting  his  hand  on  the  hand 
of  Joseph,  and  laying  his  broad  arm  along  the  arm  of 
his  chosen  child,  that  he  might  be  made  strohg.  LiJie 
as  a father  teacheth  his  children ; so  the  Lord  teaches 
them  that  fear  him.  He  puts  his  arms  upon  them.  As 
Elijah  laid  with  his  mouth  upon  the  child’s  mouth,  with 
his  hand  upon  the  child’s  hand,  with  his  foot  upon  the 
child’s  foot,  so  does  God  put  his  mouth  to  his  children’s 
mouth,  his  hand  to  his  ministers’  hand,  his  foot  to  his 
people’s  foot ; and  so  he  makes  us  strong.  Marvellous 
condescension ! Ye  stars  of  glory,  have  ye  ever  wit- 
nessed such  stoops  of  love  ? God  Almighty,  Eternal, 
Omnipotent,  stoops  from  his  throne  and  lays  his  hand 
upon  the  child’s  hand,  stretching  his  arm  upon  the  arm 
of  Joseph,  that  he  may  be  made  strong! 

One  more  thought,  and  I have  done.  The  strength 
was  covenant  strength^  for  it  is  said,  The  arms  of  his 
hands  were  made  strong  by  the  hands  of  the  mighty 
God  of  Jacob. Now,  wherever  you  read  of  the  God 
of  Jacob  in  the  Bible,  you  may  know  that  that  respects 


JOSEPH  ATTACKED  BY  THE  ARCHERS. 


207 


God’s  covenant  with  Jacob.  Ah ! I love  to  talk  about 
God’s  everlasting  covenant.  Some  of  the  Arminians 
cannot  bear  it,  but  I love  a covenant  salvation — a 
covenant  not  made  with  my  fathers,  not  between  me 
and  God,  but  between  Christ  and  God.  Christ 
made  the  covenant  to  pay  a price,  and  God  made 
the  covenant  that  he  should  have  the  people.  Christ 
has  paid  the  price  and  ratified  the  covenant;  and 
I am  quite  sure  that  God  will  fulfil  his  part  of  it,  by 
giving  every  elect  vessel  of  mercy  into  the  hands  of 
Jesus.  But,  beloved,  all  the  power,  all  the  grace,  all  the 
blessings,  all  the  mercies,  all  the  comforts,  aU  the  things 
we  have,  we  have  through  the  covenant.  If  there  were  no 
covenant ; if  we  could  rend  the  everlasting  charter  up ; 
if  the  king  of  heU  could  cut  it  with  his  knife,  as  the 
Idng  of  Israel  did  the  roU  of  Baruck,  then  we  should 
fall  indeed : for  we  have  no  strength,  except  that  which 
is  promised  in  the  covenant.  Covenant  mercies,  cov- 
enant grace,  covenant  promises,  covenant  blessings, 
covenant  help,  covenant  everything  — the  Christian 
must  receive,  if  he  would  enter  into  heaven. 

Now,  Christian,  the  archers  have  sorely  grieved  you, 
and  shot  at  you,  and  wounded  you;  but  your  bow 
abides  in  strength,  and  the  arms  of  your  hands  are 
made  strong.  But  do  you  know,  O believer,  that  you 
are  like  your  Master  in  this  ? 

IV.  That  is  our  fourth  point — a glorious  parallel. 
“ From  thence  is  the  shepherd,  the  stone  of  Israel.” 
Jesus  Christ  was  served  just  the  same;  the  shepherd, 
the  stone  of  Israel,  passed  through  similar  trials ; he 
was  shot  at  by  the  archers,  he  was  grieved  and  wounded, 
but  his  bow  abode  in  strength ; his  arms  were  made 
strong  by  the  God  of  Jacob,  and  now  every  blessing 


208 


SERMONS. 


rests  ‘^upon  the  crown  of  the  head  of  him  who  was 
separated  from  his  brethren.’^  I shall  not  detam  you 
long,  but  I have  a few  things  to  tell  you:  first  about 
Christ  as  the  shepherd,  and  then  about  Christ  the  stone. 

Christ  came  into  the  world  as  a shepherd.  As  soon 
as  he  made  his  appearance,  the  Scribes  and  Pharisees 
said,  Ah  ! we  have  been  the  shepherds  until  this  hour ; 
now  we  shall  be  driven  from  our  honors,  we  shall  lose 
all  our  dignity,  and  our  authority.’’  Consequently,  they 
always  shot  at  him.  As  for  the  people,  they  were  a 
fickle  herd ; I believe  that  many  of  them  respected  and 
admired  Christ,  though,  doubtless,  the  vast  majority 
hated  him,  for  wherever  he  went  he  was  a popular 
preacher;  the  multitude  always  thronged  him  and 
crowded  round  him,  crying,  “ Hosannah.”  I think,  if 
you  had  walked  up  to  the  top  of  that  hill  of  Cavalry, 
and  asked  one  of  those  men  who  cried  out,  “ Crucify 
him,  crucify  him,”  “ What  do  you  say  that  for?  Is  he 
a bad  man  ? ” No,”  he  would  have  said,  he  went 
about  doing  good.”  “ Then  why  do  you  say  ^crucify 
him  ?’”  ‘‘  Because  Rabbi  Simeon  gave  me  a shekel  to 

help  the  clamor.”  So  the  multitude  were  much  won 
by  the  money  and  influence  of  the  priests.  But  they 
were  glad  to  hear  Christ  after  all.  It  was  the  shep- 
herds that  hated  him,  because  he  took  away  their  traffic, 
because  he  turned  the  buyers  and  sellers  out  of  the 
temple,  diminished  their  dignity  and  ignored  their  pre- 
tensions ; therefore,  they  could  not  endure  him.  But 
the  Shepherd  of  Israel  mounted  higher  and  higher ; he 
gathered  his  sheep,  carried  the  lambs  in  his  bosom; 
and  he  now  stands  acknowledged  as  the  great  shepherd 
of  the  sheep,  who  shall  gather  them  into  one  flock  and 
lead  them  to  heaven.  Rowland  Hill  tells  a curious  tale, 
in  his  ‘‘  Village  Dialogues,”  about  a certain  Mr.  Tip 


JOSEPH  ATTACKED  BY  THE  ARCHEKS. 


209 


lash,  a very  fine  intellectnal  preacher,  who,  in  one  of 
his  flights  of  oratory,  said,  O virtue,  thou  art  so  fair 
and  lovely,  if  thou  wert  to  come  down  upon  earth,  all 
men  would  love  thee,’^  with  a few  more  pretty,  beauti- 
ful things.  Mr.  Blunt,  an  honest  preacher,  who  was  in 
the  neighborhood,  was  asked  to  preach  in  the  after- 
noon, and  he  supplemented  the  worthy  gentleman’s 
remarks,  by  saying,  ‘‘  O virtue,  thou  didst  come  on 
earth,  in  all  thy  purity  and  loveliness ; but  instead  of 
being  beloved  and  admired,  the  archers  sorely  shot  at 
thee  and  grieved  thee  ; they  took  thee,  virtue,  and  hung 
thy  quivering  limbs  upon  a cross ; when  thou  didst 
hang  there  dying  they  hissed  at  thee,  they  mocked  thee, 
they  scorned  thee ; when  thou  didst  ask  for  water  they 
gave  thee  vinegar  to  drink,  mingled  with  gall ; yea, 
when  thou  diest  thou  hadst  a tomb  from  charity,  and 
that  tomb,  sealed  by  enmity  and  hatred.”  The  Shep- 
herd of  Israel  was  despised,  incarnate  virtue  was  hated 
and  abhorred ; therefore  fear  not,  Christians,  take  cour- 
age ; for  if  your  Master  passed  through  it,  surely  you 
must. 

To  conclude : the  text  calls  Christ  the  stone  of  Israel. 
I have  heard  a story  — I cannot  tell  whether  it  is  true 
or  not  — out  of  some  of  the  Jewish  rabbis  ; it  is  a tale 
cerning  the  text,  The  stone  which  the  builders 
refused,  the  same  is  become  the  headstone  of  the  corner.” 
It  is  said  that  when  Solomon’s  temple  was  building, 
all  the  stones  were  brought  from  the  quarry  ready 
cut  and  fashioned,  and  there  were  marked  on  all  the 
blocks  the  places  where  they  were  to  be  put.  Amongst 
the  stones  was  a very  curious  one ; it  seemed  of  no 
describable  shape,  it  appeared  unfit  for  any  portion  of 
the  building.  They  tried  it  at  this  wall,  but  it  would 


210 


SERMONS. 


not  fit ; they  tried  it  in  another,  but  it  could  not  be 
accommodated  ; so,  vexed  and  angry,  they  threw  it 
away.  The  temple  was  so  many  years  building,  that 
this  stone  became  covered  with  moss,  and  grass  grew 
around  it.  Everybody  passing  by  laughed  at  the  stone ; 
they  said  Solomon  was  wise,  and  doubtless  all  the 
other  stones  were  right;  but  as  for  that  block,  they 
might  as  well  send  it  back  to  the  quarry,  for  they  were 
quite  sure  it  was  meant  for  nothing.  Year  after  year 
rolled  on,  and  the  poor  stone  was  still  despised,  the 
builders  constantly  refused  it.  The  eventful  day  came 
when  the  temple  was  to  be  finished  and  opened,  and 
the  multitude  was  assembled  to  see  the  grand  sight. 
The  builders  said,  “ Where  is  the  top-stone  ? Where  is 
the  pinnacle  ? ’’  They  little  thought  where  the  crown- 
ing marble  was,  until  some  one  said,  Perhaps  that 
stone  which  the  builders  refused  is  meant  to  be  the  top- 
stone.”  They  then  took  it,  and  hoisted  it  to  the  top  of 
the  house  ; and  as  it  reached  the  summit  they  found  it 
well  adapted  to  the  place.  Loud  hosannas  made  the 
welkin  ring,  as  the  stone  which  the  builders  refused, 
thus  became  the  headstone  of  the  corner.  So  is  it  with 
Christ  Jesus.  The  builders  cast  him  away.  He  was  a 
plebeian ; he  was  of  poor  extraction ; he  was  a man 
acquainted  with  sinners,  who  walked  in  poverty  and 
meanness ; hence  the  worldly-wise  despised  him.  But 
when  God  shall  gather  together,  in  one,  all  things  that 
are  in  heaven  and  that  are  in  earth,  then  Christ  shall  be 
the  glorious  consummation  of  all  things. 

“ Christ  reigns  in  heaven  the  topmost  stone, 

And  well  deserves  the  praise.” 

He  shall  be  exalted ; he  shall  be  honored ; his  name 
shall  endure  as  long  as  the  sun,  and  all  nations  shall  be 
blessed  in  him,  yea^  all  generations  shall  call  him  blessed. 


SERMON  XL 


THE  TOMB  OE  JESUS. 


“ Com©  se«  the  plao©  wher©  th®  Lord  Jay.”  — Matt.  xxvUJL  6. 

Every  circumstance  connected  with  the  life  of 
Christ  is  deeply  interesting  to  the  Christian  mind. 
Wherever  we  behold  our  Saviour,  he  is  well  worthy 
of  our  notice. 

His  cross,  his  manger,  and  his  crown, 

Are  big  with  glories  yet  unknown.** 

All  his  weary  pilgrimage,  from  Bethlehem’s  manger  to 
Calvary’s  cross,  is,  in  our  eyes,  paved  with  glory. 
Each  spot  upon  which  he  trod  is,  to  our  souls,  conse- 
crated at  once,  simply  because  there  the  foot  of  earth’s 
Saviour  and  our  own  Redeemer  once  was  placed. 
When  he  comes  to  Calvary,  the  interest  thickens ; then 
our  best  thoughts  are  centered  on  him  in  the  agonies 
of  crucifixion,  nor  does  our  deep  affection  permit  us  to 
leave  him,  even  when,  the  struggle  being  over,  he 
yields  up  the  ghost.  His  body,  when  it  is  taken  down 
from  the  tree,  still  is  lovely  in  our  eyes  — we  fondly 
linger  around  the  motionless  clay.  By  faith  we  dis- 
cern Joseph  of  Arimathea,  and  the  timid  Nicodemus, 

(211) 


212 


SERMONS. 


assisted  by  those  holy  woman,  drawing  out  the  naih 
and  taking  down  the  mangled  body ; we  behold  them 
wrapping  him  in  clean,  white  linen,  hastily  girding  hirr. 
round  with  belts  of  spices ; then  putting  him  in  his 
tomb,  and  departing  for  the  Sabbath  rest.  We  shall, 
on  this  occasion,  go  where  Mary  went  on  the  morning 
of  the  first  day  of  the  week,  when  waking  from  her 
couch  before  the  dawn,  she  aroused  herself  to  be  early 
at  the  sepulchre  of  Jesus.  We  will  try,  if  it  be  possi- 
ble, by  the  help  of  God’s  Spirit,  to  go  as  she  did : not 
in  body,  but  in  soul : we  will  stand  at  that  tomb  ; we 
will  examine  it,  and  we  trust  we  shall  hear  some  truth- 
speaking voice  coming  from  its  hollow  bosom  which 
will  comfort  and  instruct  us,  so  that  we  may  say  of  the 
grave  of  Jesus  when  we  go  away,  “ It  was  none  other 
than  the  gate  of  heaven”  — a sacred  place,  deeply 
solemn,  and  sanctified  by  the  slain  body  of  our 
precious  Saviour. 

I.  An  invitation  given.  I shall  commence  my  re- 
marks this  morning  by  inviting  all  Christians  to  come 
with  me  to  the  tomb  of  Jesus.  Come,  see  the  place 
where  the  Lord  lay.”  We  will  labor  to  render  the 
place  attractive,  we  will  gently  take  your  hand  to  guide 
you  to  it;  and  may  it  please  our  Master  to  make  our 
hearts  burn  within  us  while  we  talk  by  the  way. 

Away  ye  profane,  ye  souls  whose  life  is  laughter, 
folly,  and  mirth ! Away  ye  sordid  and  carnal  minds 
who  have  no  taste  for  the  spiritual,  no  delight  in  the 
celestial.  We  ask  not  your  company;  we  speak  to 
God’s  beloved,  to  the  heirs  of  heaven,  to  the  sanctified, 
the  redeemed,  the  pure  in  heart;  and  we  say  to  them. 
Come,  see  the  place  where  the  Lord  lay.”  Surely  ye 
need  no  argument  to  move  your  feet  in  the  direction  of 


THH  TOMB  OF  JESUS. 


213 


the  holy  sepulchre ; but  still  we  will  use  the  utmost 
power  to  draw  your  spirit  thither.  Come,  then,  for 
7 is  the  shrine  of  greatness^  7 is  the  resting-place  of  the 
man^  the  Restorer  of  our  race,  the  Conqueror  of  death 
and  hell.  Men  will  travel  hundreds  of  miles  to  behold 
the  place  where  a poet  first  breathed  the  air  of  earth ; 
they  will  journey  to  the  ancient  tombs  of  mighty 
heroes,  or  the  graves  of  men  renowned  by  fame;  but 
whither  shall  the  Christian  go  to  find  the  grave  of  one 
so  famous  as  was  Jesus  ? Ask  me  the  greatest  man 
who  ever  lived  — I tell  you  the  man  Christ  Jesus  was 
anointed  with  the  oil  of  gladness  above  his  fellows.” 
If  ye  seek  a chamber  honored  as  the  resting-place  of 
genius,  turn  in  hither;  if  ye  would  worship  at  the 
grave  of  holiness,  come  ye  here  ; if  ye  would  see  the 
hallowed  spot  where  the  choicest  bones  that  e’er  were 
fashioned  lay  for  awhile,  come  with  me,  Christian,  to 
that  quiet  garden,  hard  by  the  walls  of  Jerusalem. 

Come  with  me,  moreover,  because  it  is  the  tomb  of 
your  best  friend.  The  Jews  said  of  Mary,  “ she  goeth 
unto  his  grave  to  weep  there.”  Ye  have  lost  your 
friends  some  of  you,  ye  have  planted  flowers  upon  their 
tombs,  ye  go  and  sit  at  eventide  upon  the  green  sward, 
bedewing  the  grass  with  your  tears,  for  there  your 
mother  lies,  and  there  your  father  or  your  wife.  Oh! 
in  pensive  sorrow  come  with  me  to  this  dark  garden  of 
our  Saviour’s  burial ; come  to  the  grave  of  your  best 
friend  — your  brother,  yea,  one  who  ‘‘  sticketh  closer 
than  a brother.”  Come  thou  to  the  grave  of  thy 
dearest  relative,  O Christian,  for  Jesus  is  thy  husband, 
“ Thy  maker  is  thy  husband,  the  Lord  of  Hosts  is  his 
name.”  Doth  not  affection  draw  you  ? Do  not  the 
sweet  lips  of  love  woo  you?  Is  not  the  place  sancti* 


214 


SERMONS. 


fled  where  one  so  well-beloved  slept,  although  but  foT 
a moment  ? Surely  ye  need  no  eloquence  ; if  it  were 
needed  I have  none.  I have  but  the  power,  in  simple, 
but  earnest  accents,  to  repeat  the  words,  “ Come,  see 
the  place  where  the  Lord  lay.’^  On  this  Easter  morn- 
ing pay  a visit  to  his  grave,  for  it  is  the  grave  of  your 
best  friend. 

Yea,  more,  I will  further  urge  you  to  this  pious  pil- 
grimage. Comej  for  artgels  bid  you.  Angels  said, 
Come,  see  the  place  where  the  Lord  lay.”  The 
Syriac  version  reads,  ‘‘  Come,  see  the  place  where  our 
Lord  lay.”  Yes,  angels  put  themselves  with  those 
poor  women,  and  used  one  common  pronoun  — our. 
Jesus  is  the  Lord  of  angels  as  well  as  of  men.  Ye 
feeble  women  — ye  have  called  him  Lord,  ye  have 
washed  his  feet,  ye  have  provided  for  his  wants,  ye 
have  hung  upon  his  lips  to  catch  his  honeyed  sen- 
tences, ye  have  sat  entranced  beneath  his  mighty  elo- 
quence ; ye  call  him  Master  and  Lord,  and  ye  do  well ; 
‘‘But,”  said  the  seraph,  “he  is  my  Lord  too;  ” bowing 
his  head,  he  sweetly  said,  “ Come,  see  the  place  where 
our  Lord  lay.”  Dost  fear  then,  Christian,  to  step  into 
that  tomb  ? Dost  dread  to  enter  there,  when  the  angel 
pointeth  with  his  finger  and  saith,  “ Come,  we  will  go 
together,  angels  and  men,  and  see  the  royal  bedcham- 
ber ? ” Ye  know  that  angels  did  go  into  his  tomb,  for 
they  sat  one  at  his  head  and  the  other  at  his  foot  in 
holy  meditation.  I picture  to  myself  those  bright 
cherubs  sitting  there  talking  to  one  another.  One  of 
them  said,  “ It  was  there  his  feet  lay ; ” and  the  other 
replied,  “and  there  his  hands,  and  there  his  head;”  and 
in  celestial  language  did  they  talk  concerning  the  deep 
things  of  God;  then  they  stooped  and  kissed  the 


TH^:  TOMB  OF  JliSUS.  5J1S 

rocky  floor,  made  sacred  to  the  angels  themselvcB,  not 
because  there  they  were  redeemed,  but  because  there 
their  Master  and  their  monarch,  whose  high  behests 
they  were  obeying,  did  for  awhile  become  the  slave  of 
death,  and  the  captive  of  destruction.  Come,  Christian, 
then,  for  angels  are  the  porters  to  unbar  the  door;  come, 
for  a cherub  is  thy  messenger  to  usher  thee  into  the 
death-place  of  death  himself.  Nay,  start  not  from  the 
entrance ; let  not  the  darkness  affright  thee ; the  vault 
is  not  damp  with  the  vapors  of  death,  nor  doth  the 
air  contain  aught  of  contagion.  Come,  for  it  is  a pure 
and  healthy  place.  Fear  not  to  enter  that  tomb.  I will 
admit  that  catacombs  are  not  the  places  where  we, 
who  are  full  of  joy,  would  love  to  go.  There  is  some- 
thing gloomy  and  noisome  about  a vault.  There 
are  noxious  smells  of  corruption  ; oft-times  pestilence 
is  born  where  a dead  body  hath  lain : but  fear  it  not, 
Christian,  for  Christ  was  not  left  in  hell,  — in  Hades, — 
neither  did  his  body  see  corruption.  Come,  there  is  no 
scent,  yea,  rather  a perfume.  Step  in  here,  and,  if  thou 
didst  ever  breathe  the  gales  of  Ceylon,  or  winds  from 
the  groves  of  Araby,  thou  shalt  find  them  far  excelled 
by  that  sweet  holy  fragrance  left  by  the  blessed  body 
of  Jesus ; that  alabaster  vase  which  once  held  divinity, 
and  was  rendered  sweet  and  precious  thereby.  Think 
not  thou  shalt  find  aught  obnoxious  to  thy  senses. 
Corruption  Jesus  never  saw ; no  worms  ever  devoured 
his  flesh  ; no  rottenness  ever  entered  into  his  bones ; he 
saw  no  corruption.  Three  days  he  slumbered,  but  not 
long  enough  to  putrify ; he  soon  arose,  perfect  as  when 
he  entered,  uninjured  as  when  his  limbs  were  com- 
posed for  their  slumber.  Come  then,  Christian,  sum- 
mon up  thy  thoughts,  gather  ail  thy  powers ; here  is  a 


SERMONS, 


210 

sweet  invitation,  let  me  press  it  again.  Let  me  leiui 
thee  by  the  hand  of  meditation,  my  brother ; let  me 
take  thee  by  the  arm  of  thy  fancy,  and  let  me  again 
say  to  thee,  ‘‘  Come,  see  the  place  where  the  Lord  lay.’^ 

There  is  yet  one  reason  more  why  I would  have  thee 
visit  this  royal  sepulchre  — bexause  it  is  a quiet  spot. 
Oh  ! I have  longed  for  rest,  for  I have  heard  this  world’s 
rumors  in  my  ears  so  long,  that  I have  begged  for 

A lodge  in  some  yast  wilderness, 

Some  boundless  contiguitj  of  shade,” 

where  I might  hide  myself  forever.  I am  sick  of  this 
tiring  and  trying  life ; my  frame  is  weary,  my  soul  is 
mad  to  repose  herself  awhile.  I would  I could  lie 
myself  down  a little  by  the  edge  of  some  pebbly  brook, 
with  no  companion  save  the  fair  flowers  or  the  nodding 
willows.  I would  I could  recline  in  stillness,  where 
the  air  brings  balm  to  the  tormented  brain,  where  there 
is  no  murmur  save  the  hum  of  the  summer  bee,  no 
whisper  save  that  of  the  zephyrs,  and  no  song  except 
the  carolling  of  the  lark.  I wish  I could  be  at  ease  for 
a moment.  I have  become  a man  of  the  world ; my 
brain  is  racked,  my  soul  is  tired.  Oh ! wouldst  thou 
be  quiet,  Christian  ? Merchant,  wouldst  thou  rest  from 
thy  toils?  wouldst  thou  be  calm  for  once?  Then  come 
hither.  It  is  in  a pleasant  garden,  far  from  the  hum  of 
Jerusalem;  the  noise  and  din  of  business  wfll  not 
reach  thee  there : ‘‘  Come,  see  the*  place  where  the  Lord 
lay.”  It  is  a sweet  resting  spot,  a withdrawing  room 
for  thy  soul,  where  thou  mayest  brush  thy  garments 
from  the  dust  of  earth  and  muse  awhile  in  peace. 

11.  Attention  requested.  Thus  I have  pressed  the 
invitation ; now  we  will  enter  the  tomb.  Let  us  exam- 


THE  TOMB  OF  JESUS. 


217 


irie  it  with  deep  attention,  noticing  every  circumstance 
connected  with  it. 

And,  first,  mark  that  it  is  a costly  tomb.  It  is  no 
common  grave ; it  is  not  an  excavation  dug  out  by  the 
spade  for  a pauper,  in  which  to  hide  the  last  remains 
of  his  miserable  and  over-wearied  bones.  It  is  a 
princely  tomb ; it  was  made  of  marble,  cut  in  the  side 
of  a hill.  Stand  here,  believer,  and  ask  why  Jesus  had 
such  a costly  sepulchre.  He  had  no  elegant  garments ; 
he  wore  a coat  without  seam,  woven  from  the  top 
throughout,  without  an  atom  of  embroidery.  He 
owned  no  sumptuous  palace,  for  he  had  not  where  to 
lay  his  head.  His  sandals  were  not  rich  with  gold,  or 
studded  with  brilliants.  He  was  poor.  Why,  then, 
does  he  lie  in  a noble  grave?  We  answer,  for  this 
reason:  Christ  was  unhonored  till  he  had  finished  his 
sufferings;  Christ’s  body  suffered  contumely,  shame, 
spitting,  buffeting,  and  reproach,  until  he  had  completed 
his  great  work ; he  was  trampled  under  foot,  he  was 
“despised  and  rejected  of  men;  a man  of  sorrows,  arid 
acquainted  with  gi’ief;”  but  the  moment  he  had 
finished  his  undertaking,  God  said,  “ No  more  shall  that 
body  be  disgraced  ; if  it  is  to  sleep,  let  it  slumber  in  an 
honorable  grave  ; if  it  is  to  rest,  let  nobles  bury  it ; let 
Joseph,  the  councillor,  and  Nicodemus,  the  man  of 
Sanhedrim,  be  present  at  the  funeral ; let  the  body  be 
embalmed  with  precious  spices,  let  it  have  honor;  it 
has  had  enough  of  contumely,  and  shame,  and  reproach; 
and  buffeting;  let  it  now  be  treated  with  respect.” 
Christian,  dost  thou  discern  the  meaning  ? Jesus, 
after  he  had  finished  his  work,  slept  in  a costly  grave; 
for  now  his  Father  loved  and  honored  him,  since  Ids 
work  was  done. 


19 


218 


SERMONS. 


But,  though  it  is  a costly  grave,  it  is  a borrowed  one. 
I see  over  the  top  of  it,  ‘‘  Sacred  to  the  memory  of  the 
family  of  Joseph  of  Ajimathea  ; ’’  yet  Jesus  slept  there. 
Yes,  he  was  buried  in  another’s  sepulchre.  He  who 
had  no  house  of  his  own,  and  rested  in  the  habitation 
of  other  men  ; who  had  no  table,  but  lived  upon  the 
hospitality  of  his  disciples ; who  borrowed  boats  in 
which  to  preach,  and  had  not  anything  in  the  wide 
world,  was  obliged  to  have  a tomb  from  charity.  Oh! 
should  not  the  poor  take  courage  ? They  dread  to  be 
buried  at  the  expense  of  their  neighbors,  but  if  their 
poverty  be  unavoidable,  wherefore  should  they  blush, 
since  Jesus  Christ  himself  was  interred  in  another’s 
grave  ? Ah ! I wish  I might  have  had  Joseph’s  grave 
to  let  Jesus  be  buried  in  it.  Good  Joseph  thought  he 
had  cut  it  out  for  himself,  and  that  he  should  lay  his 
bones  there.  He  had  it  excavated  as  a family  vault, 
and  lo,  the  Son  of  David  makes  it  one  of  the  tombs  of 
the  kings.  But  he  did  not  lose  it  by  lending  it  to  the 
Lord;  rather,  he  had  it  back  with  precious  interest. 
He  only  lent  it  three  days  ; then  Christ  resigned  it ; he 
had  not  injured,  but  perfumed  and  sanctified  it,  and 
made  it  far  more  holy,  so  that  it  would  be  an  honor  in 
future  to  be  buried  there.  It  was  a borrowed  tomb ; 
and  why  ? I take  it,  not  to  dishonor  Christ,  but  in 
order  to  show  that,  as  his  sins  were  borrowed  sins,  so 
his  burial  was  in  a borrowed  grave.  Christ  had  no 
transgressions  of  his  own;  he  took  ours  upon  his  head; 
he  never  committed  a wrong,  but  he  took  all  my  sin, 
and  all  yours,  if  ye  are  believers ; concerning  all  his 
people,  it  is  true,  he  bore  their  griefs  and  carried  their 
sorrows  in  his  own  body  on  the  tree ; therefore,  as  they 
were  others’  sins,  so  he  rested  in  another’s  grave ; as 


THE  TOMB  OF  JESUS. 


219 


iiey  were  sins  imputed,  so  that  grave  was  only  impu- 
tedly  his.  It  was  not  his  sepulchre ; it  was  the  tomb 
of  Joseph. 

Let  us  not  weary  in  this  pious  investigation,  but 
with  fixed  attention  observe  everything  connected  with 
this  holy  spot.  The  grave,  we  observe,  was  cut  in  a 
rock.  Why  was  this  ? The  Rock  of  Ages  was  buried 
in  a rock;  a rock  within  a rock.  But  why?  Most 
persons  suggest  that  it  was  so  ordained,  that  it  might 
be  clear  that  there  was  no  covert  way  by  which  the 
disciples  or  others  could  enter  and  steal  the  body  away. 
Very  possibly  it  was  the  reason;  but  O!  my  soul, 
canst  thou  not  find  a spiritual  reason  ? Christ’s  sepul- 
chre was  cut  in  a rock.  It  was  not  cut  in  mould  that 
might  be  worn  away  by  the  water,  or  might  crumble 
and  fall  into  decay.  The  sepulchre  stands,  I believe, 
entire  to  this  day  ; if  it  does  not  naturally,  it  does  spir- 
itually. The  same  sepulchre  which  took  the  sins  of 
Paul  shall  take  my  iniquities  into  his  bosom ; for  if  I 
ever  lose  my  guilt  it  must  roll  off  my  shoulders  into 
the  sepulchre.  It  was  cut  in  a rock,  so  that  if  a sinner 
were  saved  a thousand  years  ago,  I too  can  be  delivered, 
for  it  is  a rocky  sepulchre  where  sin  was  buried — it 
was  a rocky  sepulchre  of  marble  where  my  crimes 
were  laid  forever  — buried  never  to  have  a resurrec- 
tion. 

You  will  mark,  moreover,  that  tomb  was  one  wherin 
no  other  man  had  ever  lain.  Christopher  Ness  says, 
when  Christ  was  born  he  lay  in  a virgin’s  womb,  and 
when  he  died  he  was  placed  in  a virgin  tomb ; he  slept 
where  never  man  had  slept  before.  The  reason  was 
that  none  might  say  that  another  person  rose,  for  there 
never  had  been  any  other  body  there,  thus  a mistake  of 


220 


SERMONS. 


persons  was  impossible.  Nor  could  it  be  said  that 
some  old  prophet  was  interred  in  the  place,  and  that 
Christ  rose  because  he  had  touched  his  bones.  You 
remember  where  Elisha  was  buried ; and  as  they  were 
burying  a man,  behold  he  touched  the  prophet’s  bones 
and  arose.  Christ  touched  no  prophet’s  bones,  for 
none  had  ever  slept  there;  it  was  a new  chamber 
where  the  monarch  of  the  earth  did  take  his  rest  for 
three  days  and  three  nights. 

We  have  learned  a little,  then,  with  attention;  but  let 
us  stoop  down  once  more  before  we  leave  the  grave, 
and  notice  something  else.  We  see  the  grave,  but  do 
you  notice  the  grave-clothes^  all  wrapped  and  laid  in 
their  places,  the  napldn  being  folded  up  by  itself? 
Wherefore  are  the  grave-clothes  wrapped  up?  The 
Jews  said  robbers  had  abstracted  the  body ; but  if  so, 
surely  they  would  have  stolen  the  clothes  ; they  would 
never  have  thought  of  wTapping  them  up  and  laying 
them  down  so  carefully ; they  would  be  too  much  in 
haste  to  think  of  it.  Why  was  it  then  ? To  manifest 
to  us  that  Christ  did  not  come  out  in  a hurried  man- 
ner. He  slept  till  the  last  moment ; then  he  awoke ; 
he  came  not  in  haste.  They  shall  not  come  out  in 
haste,  neither  by  flight,  but  at  the  appointed  moment 
shall  his  people  come  to  him.  So  at  the  precise  hour, 
the  decreed  instant,  Jesus  Christ  leisurely  awoke,  took 
off  his  cerements,  left  them  aU  behind  him,  and  came 
forth  in  liis  pure  and  naked  innocence,  perhaps  to  show 
us  that  as  clothes  were  the  offspring  of  sin  — when  sin 
was  atoned  for  by  Christ,  he  left  all  raiment  behind 
him,  for  garments  are  the  badges  of  guilt  — if  we  had 
not  been  guilty  we  should  never  have  needed  them. 

Then  the  napkin,  mark  you,  was  laid  by  itself 


THE  TOMB  OF  JESUS. 


221 


The  gi-ave-clothes  were  left  behind  for  every  departed 
Christian  to  wear.  The  bed  of  death  is  well  sheeted 
vnth  the  garments  of  Jesus,  but  the  napkin  was  laid  by 
itself,  because  the  Christian,  when  he  dies,  does  not  need 
that;  it  is  used  by  the  mourners,  and  the  mourners  only. 
We  shall  all  wear  grave-clothes,  but  we  shall  not  need 
the  napkin.  When  our  friends  die,  the  napkin  is  laid 
aside  for  us  to  use  ; but  do  our  ascended  brethren  and 
sisters  use  it ? No;  the  Lord  God  hath  wiped  away 
all  tears  from  their  eyes.  We  stand  and  view  the 
corpses  of  the  dear  departed,  we  moisten  their  faces 
with  our  tears,  letting  whole  showers  of  grief  fall  on 
their  heads ; but  do  they  weep  ? Oh,  no.  Could  they 
speak  to  us  from  the  upper  spheres  they  would  say, 
“ Weep  not  for  me,  for  I am  glorified.  Sorrow  not  for 
me  ; I have  left  a bad  world  behind  me  and  have  entered 
into  a far  better.”  They  have  no  napkin  — they  weep 
not.  Strange  it  is  that  those  who  endure  death  weep 
not ; but  those  who  see  them  die,  are  weepers.  When 
the  child  is  born  it  weeps  while  others  smile,  (say  the 
Arabs,)  and  when  it  dies  it  smiles  while  others  weep. 
It  is  so  with  the  Christian.  O blessed  thing!  The 
napkin  is  laid  by  itself,  because  Christians  will  never 
want  to  use  it  when  they  die. 

III.  Emotion  excited.  We  have  thus  surveyed  the 
grave  with  deep  attention,  and,  I hope,  with  some  profit 
to  ourselves.  But  that  is  not  all.  I love  a religion 
which  consists,  in  a great  measure,  of  emotion.  Now, 
if  I had  power,  like  a master,  I would  touch  the  strings 
of  your  hearts,  and  fetch  a glorious  tune  of  solemn 
music  from  them,  for  this  is  a deeply  solemn  place  into 
which  I have  conducted  you. 

First,  I would  bid  you  stand  and  see  the  place  where 

19* 


222 


SERMONS. 


the  liord  lay  with  emotions  of  deep  sorrow.  Oh  come, 
my  beloved  brother,  thy  Jesus  once  lay  there.  He  was 
a murdered  man,  my  soul,  and  thou  the  murderer. 

“Ah,  you  my  sina,  my  cruel  sins. 

His  chief  tormentors  were, 

Each  of  my  crimes  became  a nail. 

And  unbelief  the  spear,’’ 

“ Alas  ! and  did  my  Saviour  bleed  ? 

And  did  my  Sovereign  die?  ” 

I slew  him  — this  right  hand  struck  the  dagger  to  his 
heart.  My  deeds  slew  Christ.  Alas ! I slew  my  best 
beloved ; I killed  him  who  loved  me  with  an  everlasting 
love.  Ye  eyes,  why  do  ye  refuse  to  weep  when  ye  see 
Jesus’  body  mangled  and  torn  ? Oh ! give  vent  to  your 
sorrow,  Christians,  for  ye  have  good  reason  to  do  so. 
I believe  in  what  Hart  says,  that  there  was  a time  in 
his  experience  when  he  coisild  so  sympathize  with  Christ, 
that  he  felt  more  grief  at  the  death  of  Christ  than  he 
did  joy.  It  seemed  so  sad  a thing  that  Christ  should 
have  to  die ; and  to  me  it  often  appears  too  great  a price 
for  Jesus  Christ  to  purchase  worms  with  his  own  blood. 
Methinks  I love  him  so  much,  that  if  I had  seen  him 
about  to  suffer,  I should  have  been  as  bad  as  Peter,  and 
have  said,  That  be  far  from  thee.  Lord but  then  he 
would  have  said  to  me,  “ Get  thee  behind  me,  Satan 
for  he  does  not  approve  of  that  love  which  would  stop 
him  from  dying.  The  cup  which  my  Father  hath 
given  me,  shall  I not  drink  it  ? ” But  I think,  had  I 
seen  him  going  up  to  his  cross,  I could  fain  have  pressed 
him  back,  and  said,  Oh!  lesus,  thou  shalt  not  die;  I 
cannot  have  it.  Wilt  thou  purchase  my  life  with  a price 
so  dear?”  It  seems  too  costly  for  him  who  is  the 


THE  TOMB  OF  JESUSL 


223 


Prince  of  Life  and  Glory  to  let  his  fair  limbs  be  tortured 
in  agony ; that  the  hands  which  carried  mercies  should 
be  pierced  with  accursed  nails ; that  the  temples  that 
were  always  clothed  with  love  should  have  cruel  thorns 
driven  through  them.  It  appears  too  much.  Oh! 
weep,  Christian,  and  let  our  sorrow  rise.  Is  not  the 
price  all  but  too  great,  that  your  beloved  should  for  you 
resign  himself?  Oh ! I should  think,  if  a person  were 
saved  from  death  by  another,  he  would  always  feel  deep 
grief  if  his  deliverer  lost  his  life  in  the  attempt.  I had 
a friend,  who,  standing  by  the  side  of  a piece  of  frozen 
water,  saw  a young  lad  in  it,  and  sprang  upon  the  ice 
in  order  to  save  him.  After  clutching  the  boy,  he  held 
him  in  his  hands  and  cried  out,  “ Here  he  is ! Here  he 
is ! I have  saved  him.”  But,  just  as  they  caught  hold 
of  the  boy,  he  sank  himself,  and  his  body  was  not  found 
for  some  time  afterwards,  when  he  was  quite  dead. 
Oh!  it  is  so  with  Jesus.  My  soul  was  drowning. 
From  heaven’s  high  portals  he  saw  me  sinking  in  the 
depths  of  hell ; he  plunged  in  : 

“ He  SANK  beneath  his  heayy  woes, 

To  raise  me  to  a crown  ; 

There ’s  ne’er  a gift  his  hand  bestows, 

But  cost  his  heart  a groan.  * * 

Ah!  we  may  indeed  regret  our  sin,  since  it  slew  Jesus. 

Now,  Christian,  change  thy  note  a moment.  ‘‘  Come, 
see  the  place  where  the  Lord  lay,”  with  joy  and  gladness. 
He  does  not  lie  there  now.  Weep  when  ye  see  the 
tomb  of  Christ,  but  rejoice  because  it  is  empty.  Thy 
sin  slew  him,  but  his  divinity  raised  him  up.  Thy  guilt 
hath  murdered  him,  but  his  righteousness  hath  restored 
him.  Oh ! he  hath  burst  the  bonds  of  death,  he  hath 


224 


SERMOKS. 


ungirt  the  cerements  of  the  tomb,  and  hath  come  out 
more  than  conqueror,  crushing  death  beneath  his  feet. 
Rejoice,  O Christian,  for  he  is  not  there  — he  is  risen. 

Come,  see  the  place  where  the  Lord  lay.’^ 

One  more  thought,  and  then  I will  speak  a little  con- 
cerning the  doctrines  we  may  learn  from  this  grave. 
‘‘  Come,  see  the  place  where  the  Lord  lay,”  with  solemn 
awe^  for  you  and  I will  have  to  lay  there  too. 

“ Hark  ! from  the  tomb  a doleful  sound, 

Mine  ears,  attend  the  cry, 

Ye  Ying  men,  come  view  the  ground 
Where  ye  must  shortly  lie. 

“ Princes,  this  clay  must  be  your  bed. 

In  spite  of  all  your  powers. 

The  tall,  the  wise,  the  reverend  head. 

Must  lie  as  low  as  ours.” 

It  is  a fact  we  do  not  often  think  of,  that  we  shall  all 
be  dead  in  a little  while.  I know  that  I am  made  of 
dust,  and  not  of  iron  \ my  bones  are  not  brass,  nor  my 
sinews  steel ; in  a little  while  my  body  must  crumble 
back  to  its  native  elements.  But  do  you  ever  try  to 
picture  to  yourself  the  moment  of  your  dissolution? 
My  friends,  there  are  some  of  you  who  seldom  realize 
how  old  you  are,  how  near  you  are  to  death.  One 
way  of  remembering  our  age,  is  to  see  how  much 
remains.  Think  how  old  eighty  is,  and  then  see  how 
few  years  there  are  before  you  will  get  there.  We 
should  remember  our  frailty.  Sometimes  I have  tried 
to  think  of  the  time  of  my  departure.  I do  not  know 
whether  I shall  die  a violent  death  or  not ; but  I would 
to  God  that  I might  die  suddenly ; for  sudden  death  is 
sudden  glory.  I would  I might  have  such  a blessed 


THE  TOMB  OF  JESUS. 


225 


exit  as  Dr.  Beaumont,  and  die  in  my  pulpit,  laying 
down  my  body  with  my  charge,  and  ceasing  at  once  to 
work  and  live.  But  it  is  not  mine  to  choose.  Suppose 
I lie  lingering  for  weeks,  in  the  midst  of  pains,  and 
gTiefs,  and  agonies ; when  that  moment  comes,  that 
moment  which  is  too  solemn  for  my  lips  to  speak  of, 
when  the  spirit  leaves  the  clay  — let  the  physician  put 
it  off  for  weeks,  or  years,  as  we  say  he  does,  though  he 
does  not  — when  that  moment  comes,  O ye  lips,  be 
dumb,  and  profane  not  its  solemnity.  When  death 
comes,  how  is  the  strong  man  bowed  down!  How 
doth  the  mighty  man  fall!  They  may  say  they  will 
not  die,  but  there  is  no  hope  for  them  ; they  must  yield, 
the  arrow  has  gone  home.  I knew  a man  who  was  a 
wdcked  wretch,  and  I remember  seeing  him  pace  the 
floor  of  his  bedroom,  saying,  “ O God,  I will  not  die,  I 
will  not  die.”  When  I begged  him  to  lie  on  his  bed, 
for  he  was  dying,  he  said  he  could  not  die  while  he 
could  walk,  and  he  would  walk  till  he  did  die.  Ah ! 
he  expired  in  the  utmost  torments,  always  shrieking, 
O God,  I will  not  die.”  Oh ! that  moment,  that 
last  moment.  See  how  clammy  is  the  sweat  upon  the 
brow,  how  dry  the  tongue,  how  parched  the  lips.  The 
man  shuts  his  eyes  and  slumbers,  then  opens  them 
again ; and  if  he  be  a Christian,  I can  fancy  that  he 
will  say : 

“ Hark  ! they  whisper  : angels  say, 

Sister  spirit,  come  away. 

What  is  this  absorbs  me  quite  — 

Steals  my  senses  — shuts  my  sight  — 

Drowns  my  spirit  — draws  my  breath  ? 

Tell  me,  my  soul,  can  this  be  death?  ” 

We  know  not  when  he  is  dying.  One  gentle  sigh,  and 


226 


SERMONS, 


the  spirit  breaks  away.  We  can  scarcely  say,  ‘‘he  is 
gone,”  before  the  ransomed  spirit  takes  its  mansion 
near  the  throne.  Come  to  Christ’s  tomb,  then,  for  the 
silent  vault  must  soon  be  your  habitation.  Come  to 
Christ’s  grave,  for  ye  must  slumber  there.  And  even 
you,  ye  sinners,  for  one  moment  I will  ask  you  to  come 
also,  because  ye  must  die  as  well  as  the  rest  of  us. 
Your  sins  cannot  keep  you  from  the  jaws  of  death.  I 
say,  sinner,  I want  thee  to  look  at  Christ’s  sepulchre 
too,  for  when  thou  diest  it  may  have  done  thee  great 
good  to  think  of  it.  You  have  heard  of  Queen 
Elizabeth,  crying  out  that  she  would  give  an  empire 
for  a single  hour.  Or  have  you  heard  the  despairing 
cry  of  the  gentleman  on  board  the  “ Arctic,”  when  it 
was  going  down,  who  shouted  to  the  boat,  “ Come 
back!  I will  give  you  X 30,000  if  you  will  come  and 
take  me  in.”  Ah ! poor  man,  it  were  but  little  if  he 
had  thirty  thousand  worlds,  if  he  could  thereby  prolong 
his  life : “ Skin  for  skin,  yea,  all  that  a man  hath,  will 
he  give  for  his  life.”  Some  of  you  who  can  laugh  this 
morning,  who  came  to  spend  a merry  hour  in  this  hall, 
will  be  dying,  and  then  ye  will  pray  and  crave  for  life, 
and  shriek  for  another  Sabbath-day.  Oh!  how  the 
Sabbaths  ye  have  wasted  will  walk  like  ghosts  before 
you ! Oh ! how  they  will  shake  their  snaky  hair  in 
your  eyes ! How  will  ye  be  made  to  sorrow  and  weep, 
because  ye  wasted  precious  hours,  which,  when  they 
are  gone,  are  gone  too  far  to  be  recalled.  May  God 
save  you  from  the  pangs  of  remorse. 

IV.  Instruction  imparted.  And  now,  Christian 
brethren,  “ Come,  see  the  place  where  the  Lord  lay,” 
to  learn  a doctrine  or  two.  What  did  you  see  when 
you  visited  “ the  place  where  the  Lord  lay  ?”  “ He  is 


THE  TOMB  OF  JESUS. 


227 


not  here : for  he  is  risen.’’  The  first  thing  you  perceive, 
if  you  stand  by  his  empty  tomb,  is  his  divinity.  The 
dead  in  Christ  shall  rise  first  at  the  resurrection  ; but  he 
who  rose  first,  their  leader,  rose  in  a different  fashion. 
They  rise  by  imparted  power.  He  rose  by  his  own. 
He  could  not  slumber  in  the  grave,  because  he  was 
God.  Death  had  no  more  dominion  over  him.  There 
is  no  better  proof  of  Christ’s  divinity  than  that  startling 
resurrection  of  his,  when  he  rose  from  the  grave,  by  the 
glory  of  the  Father.  O Christian,  thy  Jesus  is  a God ; 
his  broad  shoulders  that  hold  thee  up  are  indeed  divine ; 
and  here  thou  hast  the  best  proof  of  it  — because  he 
rose  from  the  grave. 

A second  doctrine  here  taught  well  may  charm  thee, 
if  the  Holy  Spirit  apply  it  with  power.  Behold  his 
empty  tomb,  O true  believer:  it  is  a sign  of  thine 
acquittal.,  and  thy  full  discharge.  K Jesus  had  not  paid 
the  debt,  he  ne’er  had  risen  from  the  grave.  He  would 
have  lain  there  till  this  moment  if  he  had  not  cancelled 
the  entire  debt,  by  satisfying  eternal  vengeance.  O 
beloved,  is  not  that  an  overwhelming  thought  ? 

“ It  is  finished,  it  is  finished, 

Hear  the  rising  Saviour  cry.  * * 

The  heavenly  tuJlikey  came,  a bright  angel  stepped  from 
heaven  and  rolled  away  the  stone ; but  he  would  not 
have  done  so  if  Christ  had  not  done  all : he  would  have 
kept  him  there,  he  would  have  said,  “ Nay,  nay,  thou 
art  the  sinner  now ; thou  hast  the  sins  of  all  thine  elect 
upon  thy  shoulder,  and  I will  not  let  thee  go  free  till 
thou  hast  paid  the  uttermost  farthing.”  In  his  going 
free  1 see  my  own  discharge. 

My  Jeeti’s  blood 's  my  full  discharge.” 


228 


SERMONS. 


As  a justified  man,  I have  not  a sin  now  against  me  in 
God’s  book.  If  I were  to  turn  over  God’s  eternal  book, 
I should  see  every  debt  of  mine  receipted  and  cancelled 

“ Here ’s  pardon  for  transgressions  past, 

It  matters  not  how  black  their  cast, 

And  0 my  soul,  with  wonder  view, 

For  sins  to  come  here ’s  pardon  too. 

Fully  discharged  by  Christ  I am 

From  Christ’s  tremendous  curse  and  blame.” 

One  more  doctrine  we  learn,  and  with  that  we  will 
conclude  — the  doctrine  of  the  resurrection.  Jesus  rose, 
and  as  the  Lord  our  Saviour  rose,  so  all  his  followers 
must  rise.  Die  I must  — this  body  must  be  a carnival 
for  worms ; it  must  be  eaten  by  those  tiny  cannibals ; 
peradventure  it  shall  be  scattered  from  one  portion  of 
the  earth  to  another ; the  constituent  particles  of  this 
my  frame  will  enter  into  plants,  from  plants  pass  into 
animals,  and  thus  be  carried  into  far  distant  realms ; 
but,  at  the  blast  of  the  archangel’s  trumpet,  every 
separate  atom  of  my  body  shall  find  its  fellow  ; like  the 
bones  lying  in  the  valley  of  vision,  though  separated 
from  one  another,  the  moment  God  shall  speak,  the 
bone  will  creep  to  its  bone  ; then  the  flesh  shall  come 
upon  it ; the  four  winds  of  heaven  shall  blow,  and  the 
breath  shall  return.  So  let  me  die,  let  beasts  devour 
me,  let  fire  turn  this  body  into  gas  and  vapor,  all  its 
particles  shall  yet  again  be  restored ; this  very  selfsame 
actual  body  shall  start  up  from  its  grave,  glorified  and 
made  like  Christ’s  body,  yet  still  the  same  body,  for 
God  hath  said  it.  Christ’s  same  body  rose  ; so  shall 
mine.  O my  soul,  dost  thou  now  dread  to  die?  Thou 
wilt  lose  thy  partner  body  a little  while,  but  thou 
wilt  be  married  again  in  heaven;  soul  and  body  shall 


THE  TOMB  OF  JESUS. 


229 


again  be  united  before  the  throne  of  God.  The  grave 
— what  is  it?  It  is  the  bath  in  which  the  Christian 
puts  the  clothes  of  his  body  to  have  them  washed  and 
cleansed.  Death  — what  is  it  ? It  is  the  waiting-room 
where  we  robe  ourselves  for  immortality ; it  is  the  place 
where  the  body,  like  Esther,  bathes  itself  in  spices  that 
it  may  be  fit  for  the  embrace  of  its  Lord.  Death  is  the 
gate  of  life ; I will  not  fear  to  die,  then,  but  will  say, 

“ Shudder  not  to  pass  the  stream  , 

Venture  all  thy  oare  on  him  ; 

Him  whose  dying  love  and  power 
Stilled  its  tossing,  hushed  its  roar. 

Safe  in  the  expanded  wave  ; 

Gentle  as  a summer’s  eve. 

Hot  one  object  of  his  care 
Ever  suffered  shipwreck  there.” 

Come,  view  the  place  then,  with  all  hallowed  medita- 
tion, where  the  Lord  lay.  Spend  this  afternoon,  my 
beloved  brethren,  in  meditating  upon  it,  and  very  often 
go  to  Christ’s  grave,  both  to  weep  and  to  rejoice.  Ye 
timid  ones,  do  not  be  afraid  to  approach,  for ’t  is  no  vain 
thing  to  remember  that  timidity  buried  Christ.  Faith 
would  not  have  given  him  a funeral  at  all ; faith  would 
have  kept  him  above  ground,  and  would  never  have  let 
him  be  buried;  for  it  would  have  said,  it  would  be 
useless  to  bury  Christ  if  he  were  to  rise.  Fear  buried 
him.  Nicodemus,  the  night  disciple,  and  Joseph  of 
Arimathea,  secretly,  for  fear  of  the  Jews,  went  and 
buried  him.  Therefore,  ye  timid  ones,  ye  may  go  too. 
Ready-to-halt,  poor  Fearing,  and  thou,  Mrs.  Despond- 
ency, and  Much-afraid,  go  often  there ; let  it  be  your 
favorite  haunt,  there  build  a tabernacle,  there  abide. 
And  often  say  to  your  heart,  when  you  are  in  distress 
and  sorrow,  “ Come,  see  the  place  where  the  Lord  lay.” 

20 


SEEMON  XII. 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD. 


“ ITm  carnal  mind  U enmity  againat  God.”  — Eomans  Tiii.  7. 

This  is  a very  solemn  indictment  which  the  Apostle 
Paul  here  prefers  against  the  carnal  mind.  He  declares 
it  to  be  enmity  against  God.  When  we  consider  what 
man  once  was,  only  second  to  the  angels,  the  compan- 
ion of  God,  who  walked  with  him  in  the  garden  of 
Eden  in  the  cool  of  the  day ; when  we  think  of  him  as 
being  made  in  the  very  image  of  his  Creator,  pure, 
spotless,  and  unblemished,  we  cannot  but  feel  bitterly 
grieved  to  find  such  an  accusation  as  this  preferred 
against  us  as  a race.  We  may  well  hang  our  harps 
upon  the  willows,  while  we  listen  to  the  voice  of  Jeho- 
vah solemnly  spealdng  to  his  rebellious  creature.  “ How 
art  thou  fallen  from  heaven,  thou  son  of  the  morning!’’ 
“ Thou  sealest  up  the  sum,  full  of  wisdom,  and  perfect 
in  beauty.  Thou  hast  been  in  Eden,  the  garden  of 
God;  every  precious  stone  was  thy  covering  — the 
workmanship  of  thy  tabrets  and  of  thy  pipes  was 
prepared  in  thee  in  the  day  that  thou  wast  created. 
Thou  art  the  anointed  cherub  that  covereth ; and  I 

(2S0) 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  231 


have  set  thee  so : thou  wast  upon  the  holy  mountain 
of  God ; thou  hast  walked  up  and  down  in  the  midst 
of  the  stones  of  fire.  Thou  wast  perfect  in  thy  ways 
from  the  day  that  thou  wast  created,  till  iniquity  was 
found  in  thee,  and  thou  hast  sinned ; therefore,  I will 
cast  thee  as  profane  out  of  the  mountain  of  God : and 
I will  destroy  thee,  O covering  cherub,  from  the  midst 
of  the  stones  of  fire.” 

There  is  much  to  sadden  us  in  a vieAV  of  the  ruins 
of  our  race.  As  the  Carthaginian,  who  might  tread 
the  desolate  site  of  his  much-loved  city,  would  shed 
many  tears  when  he  saw  it  laid  in  heaps  by  the  Ro- 
mans ; or  as  the  Jew,  wandering  through  the  deserted 
streets  of  Jerusalem,  would  lament  that  the  plough- 
share had  marred  the  beauty  and  the  glory  of  that  city 
which  was  the  joy  of  the  whole  earth ; so  ought  we  to 
mourn  for  ourselves  and  our  race,  when  we  behold  the 
ruins  of  that  goodly  structure  which  God  had  piled, — 
that  creature,  matchless  in  symmetry,  second  only  to 
angelic  intellect  — that  mighty  being,  man  — when  we 
behold  how  he  is  “ fallen,  fallen,  fallen,  from  his  high 
estate,”  and  lies  in  a mass  of  destruction.  A few 
years  ago  a star  was  seen  blazing  out  with  considera- 
ble brilliance,  but  soon  disappeared;  it  has  since  been 
affirmed  that  it  was  a world  on  fire,  thousands  of  mil- 
lions of  miles  from  us,  and  yet  the  rays  of  the  confla- 
gration reached  us  ; the  noiseless  messenger  of  light 
gave  to  the  distant  dwellers  on  this  globe  the  alarm  of 
“ A world  on  fire ! ” But  what  is  the  conflagration  of 
a distant  planet,  what  is  the  destruction  of  the  mere 
material  of  the  most  ponderous  orb,  compared  with 
this  fall  of  humanity,  this  wreck  of  all  that  is  holy  and 
sacied  in  ourselves?  To  us,  indeed,  the  things  are 


232 


SERMONS, 


scarcely  comparable,  since  we  are  deeply  interested  in 
one,  though  not  in  the  other.  The  fall  of  Adam  was 
OUR  fall ; we  fell  in  and  with  him ; we  were  equal  suf- 
ferers ; it  is  the  ruin  of  our  own  house  that  we  lament, 
it  is  the  destruction  of  our  own  city  that  we  bemoan, 
when  we  stand  and  see  written,  in  lines  too  plain  for  us 
to  mistake  their  meaning,  ‘‘  The  carnal  mind  — that 
very  selfsame  mind  which  was  once  holiness,  and  has 
now  become  carnal  — “ is  enmity  against  God.”  May 
God  help  me,  this  morning,  solemnly  to  prefer  this 
indictment  against  all!  Oh!  that  the  Holy  Spirit  may 
so  convince  us  of  sin,  that  we  may  unanimously  plead 
guilty  ” before  God. 

There  is  no  difficulty  in  understanding  my  text : it 
needs  scarcely  any  explanation.  We  all  know  that 
the  word  “carnal”  here  signifies  fleshly.  The  old  trans- 
lators rendered  the  passage  thus : “ The  mind  of  the 
flesh  is  enmity  against  God  ” — that  is  to  say,  the  nat- 
ural mind,  that  soul  which  we  inherit  from  our  fathers, 
that  which  was  born  within  us  when  our  bodies 
were  fashioned  by  God.  The  fleshly  mind,  the  phro- 
nema  sarkos^  the  lusts,  the  passions  of  the  soul ; it  is 
this  which  has  gone  astray  from  God,  and  become 
enmity  against  him. 

But,  before  we  enter  upon  a discussion  of  the  doc- 
trine of  the  text,  observe  how  strongly  the  Apostle 
expresses  it.  “ The  carnal  mind,”  he  says,  “ is  enmity 
against  God.”  He  uses  a noun,  and  not  an  adjective. 
He  does  not  say  it  is  opposed  to  God  merely,  but  it  is 
positive  enmity.  It  is  not  black,  but  blackness ; it  is 
not  at  enmity,  but  enmity  itself ; it  is  not  corrupt,  but 
corruption ; it  is  not  rebellious,  it  is  rebellion ; it  is  not 
wicked,  it  is  wickedness  itself.  The  heart,  though  it  be 


TIIK  CARNAL  MIND  ENMITY  AGAINlST  GOD.  2'63 

deceitful,  is  positively  deceit ; it  is  evil  in  the  concrete, 
sin  in  the  essence;  it  is  the  distillation,  the  quintessence 
of  all  things  that  are  vile  ; it  is  not  envious  against 
God,  it  is  envy;  it  is  not  at  enmity,  it  is  actual 
enmity. 

Nor  need  we  say  a word  to  explain  that  it  is  “enmity 
against  GocU^  It  does  not  charge  manhood  with  an 
aveision  merely  to  the  dominion,  laws,  or  doctrines  of 
Jehovah;  but  it  strikes  a deeper  and  surer  blow.  It 
does  not  strike  man  upon  the  head ; it  penetrates  into 
his  heart;  it  lays  the  axe  at  the  root  of  the  tree,  and 
pronounces  him  “ enmity  against  Goc^^  against  the 
person  of  the  Godhead,  against  the  Deity,  against  the 
mighty  Maker  of  this  world ; not  at  enmity  against  his 
Bible  or  against  his  gospel,  though  that  were  true,  but 
against  God  himself,  against  his  essence,  his  existence, 
and  his  person.  Let  us,  then,  weigh  the  words  of  the 
text,  for  they  are  solemn  words.  They  are  well  put 
together  by  that  master  of  eloquence,  Paul,  and  they 
were,  moreover,  dictated  by  the  Holy  Spirit,  who  telleth 
man  how  to  speak  aright.  May  he  help  us  to  ex- 
pound, as  he  has  already  given  us  the  passage  to 
explain. 

We  shall  be  called  upon  to  notice,  this  morning,  first, 
the  truthfulness  of  this  assertion;  secondly,  the  univer- 
sality of  the  evil  here  complained  of;  thirdly,  we  will 
stiU  further  enter  into  the  depths  of  the  subject,  and 
press  it  to  your  heartSj  by  showing  the  enormity  of  the 
evil;  and  after  that,  rhould  we  have  time,  we  will 
deduce  one  or  two  doctrines  from  the  general  fact. 

1.  First,  we  are  called  upon  to  speak  of  the  truthful- 
ness of  this  great  statement.  “ The  carnal  mind  is  en- 
mity against  God.”  It  needs  no  proof,  for  since  it  is 
20* 


234 


SERMONS. 


written  in  God’s  word,  we,  as  Christian  men,  arfe 
bound  to  bow  before  it.  The  words  of  the  Scriptures 
are  words  of  infinite  wisdom,  and  if  reason  cannot  see 
the  ground  of  a statement  of  revelation,  it  is  bound, 
most  reverently,  to  believe  it,  since  we  are  well  assured, 
even  should  it  be  above  our  reason,  that  it  cannot  be 
contrary  thereunto.  Here  I find  it  written  in  the  Scrip- 
tures, The  carnal  mind  is  enmity  against  God;”  and 
that  of  itself  is  enough  for  me.  But,  did  I need  wit- 
nesses, I would  conjure  up  the  nations  of  antiquity ; I 
would  unroll  the  volume  of  ancient  history ; I would 
tell  you  of  the  awful  deeds  of  mankind.  It  may  be  I 
might  move  your  souls  to  detestation,  if  I spake  of  the 
cruelty  of  this  race  to  itself,  if  I showed  you  how  it 
made  the  world  an  Aceldama,  by  its  wars,  and  deluged 
it  with  blood  by  its  fightings  and  murders ; if  I should 
recite  the  black  list  of  vices  in  which  whole  nations 
have  indulged,  or  even  bring  before  you  the  characters 
of  some  of  the  most  eminent  philosophers,  I should 
blush  to  speak  of  them,  and  you  would  refuse  to  hear ; 
yea,  it  would  be  impossible  for  you,  as  refined  inhabi- 
tants of  a civilized  country,  to  endure  the  mention  of 
the  crimes  that  were  committed  by  those  very  men, 
who,  now-a-days,  are  held  up  as  being  paragons  of  per- 
fection. I fear,  if  all  the  truth  were  written,  we  should 
rise  up  from  reading  the  lives  of  earth’s  mightiest 
heroes  and  proudest  sages,  and  would  say  at  once  of 
all  of  them,  “ They  are  clean  gone  out  of  the  way ; 
they  are  altogether  become  unprofitable ; there  is  none 
that  doeth  good ; no,  not  one.” 

And,  did  not  that  suffice,  I would  point  you  to  the 
delusions  of  the  heathen ; I would  tell  you  of  their 
priestcraft,  by  which  their  souls  have  been  enthralled  in 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  2Sj 

f 

siipoistition ; I would  drag  their  gods  before  you;  1 
would  let  you  witness  the  horrid  obscenities,  the  dia- 
bolical rites  which  are  to  these  besotted  men  most 
sacred  things.  Then  after  you  had  heard  what  the  nat- 
ural religion  of  man  is,  I would  ask  what  must  his  irre- 
ligion  be  ? If  this  is  his  devotion,  what  must  be  his 
impiety  ? If  this  be  his  ardent  love  of  the  Godhead, 
what  must  his  hatred  thereof  be?  Ye  would,  I am 
sure,  at  once  confess,  did  ye  know  what  the  race  is, 
that  the  indictment  is  proven,  and  that  the  world  must 
unreservedly  and  truthfully  exclaim,  guilty 

A further  argument  I might  find  in  the  fact,  that  the 
best  of  men  have  been  always  the  readiest  to  confess 
their  depravity.  The  holiest  men,  the  most  free  from 
impurity,  have  always  felt  it  most.  He  whose  gar- 
ments are  the  whitest,  will  best  perceive  the  spots  upon 
them.  He  whose  crown  shineth  the  brightest,  will 
know  when  he  hath  lost  a jewel.  He  who  giveth  the 
most  light  to  the  world,  will  always  be  able  to  discover 
his  own  darkness.  The  angels  of  heaven  veil  their 
faces ; and  the  angels  of  God  on  earth,  his  chosen 
people,  must  always  veil  their  faces  with  humility, 
when  they  think  of  what  they  were.  Hear  David:  he 
was  none  of  those  who  boast  of  a holy  nature  and  a 
pure  disposition.  He  says,  “ Behold,  I was  shapen  in 
iniquity ; and  in  sin  did  my  mother  conceive  me.” 
Hear  all  those  holy  men  who  have  written  in  the  inspired 
volume,  and  ye  shall  find  them  all  confessing  that  they 
were  not  clean,  no,  not  one  ; yea,  one  of  them  exclaimed, 
“ O wTctched  man  that  I am  ; who  shall  deliver  me 
from  the  body  of  this  death  ? ” 

And  more,  I will  summon  one  other  witness  to  the 
truthfulness  of  this  fact,  who  shall  decide  the  question  • 


236 


SERMONS. 


it  shall  be  your  conscience.  Conscience,  I will  put 
thee  in  the  witness-box,  and  cross-examine  thee  this 
morning!  Conscience,  truly  answer ! be  not  drugged 
with  the  laudanum  of  seif-security!  speak  the  truth! 
Didst  thou  never  hear  the  heart  say,  “ I wish  there  were 
no  God  ? Have  not  all  men,  at  times,  wished  that 
our  religion  were  not  true?  Though  they  could  not 
entirely  rid  their  souls  of  the  idea  of  the  Godhead,  did 
they  not  wish  that  there  might  not  be  a God?  Have 
they  not  had  the  desire  that  it  might  turn  out  that  all 
these  divine  realities  were  a delusion,  a farce,  and  an 
imposture?  ‘‘  Yea,”  saith  every  man ; that  has  crossed 
my  mind  sometimes.  I have  wished  I might  indulge 
in  folly ; I have  wished  there  were  no  laws  to  restrain 
me  ; I have  wished,  as  the  fool,  that  there  were  no 
God.”  That  passage  in  the  Psalms,  “ The  fool  hath 
said  in  his  heart,  there  is  no  God,”  is  wrongly  transla- 
ted. It  should  be,  ‘‘  The  fool  hath  said  in  his  heart,  no 
GodP  The  fool  does  not  say  in  his  heart  there  is  no 
God,  for  he  knows  there  is  a God ; but  he  says,  “No 
God  — I don’t  want  any ; I wish  there  were  none.” 
And  who  amongst  us  has  not  been  so  foolish  as  to 
desire  that  there  were  no  God?  Now,  conscience, 
answer  another  question ! Thou  hast  confessed  that 
thou  hast  at  times  wished  there  were  no  God;  now, 
suppose  a man  wished  another  dead,  would  not  that 
show  that  he  hated  him  ? Yes,  it  would.  And  so, 
my  friends,  the  wish  that  there  were  no  God,  proves 
that  we  dislike  God.  When  I wish  such  a man  dead 
and  rotting  in  his  grave  ; when  I desire  that  he  were 
non  est^  I must  hate  that  man ; otherwise  I should  not 
wish  him  to  be  extinct.  So  that  wish  — and  I do  not 
think  there  has  been  a man  in  this  world  who  has  not 


TBfE  CARNAL  MIND^ENMITY  AGAINST  GOD.  237 

had  it  — proves  that  the  carnal  mind  is  enmity  against 
God.” 

But,  conscience,  I have  another  question ! Has  not 
thine  heart  ever  desired,  since  there  is  a God,  that  he 
were  a little  less  holy,  a little  less  pure,  so  that  those 
tilings  which  are  now  great  crimes  might  be  regarded 
as  venial  offences,  as  peccadillos?  Has  thy  heart 
never  said,  Would  to  God  these  sins  were  not  forbid- 
den! Would  that  he  would  be  merciful  and  pass  them 
by  without  an  atonement!  Would  that  he  were  not 
so  severe,  so  rigorously  just,  so  sternly  strict  to  his  integ- 
rity.” Hast  thou  never  said  that,  my  heart?  Con- 
science must  reply,  “ Thou  hast.”  Well,  that  wish  to 
change  God,  proves  that  thou  art  not  in*  love  with  the 
God  that  now  is,  the  God  of  heaven  and  earth ; and 
though  thou  mayest  tallv  of  natural  religion,  and  boast 
that  thou  dost  reverence  the  God  of  the  green  fields, 
the  grassy  meads,  the  swelling  flood,  the  rolling  thun- 
der, the  azure  sky,  the  starry  night,  and  the  great  uni- 
verse— though  thou  lovest  the  poetic  beau  ideal  of 
Deity,  it  is  not  the  God  of  Scripture,  for  thou  hast 
wished  to  change  his  nature,  and  in  that  hast  thou 
proved  that  thou  art  at  enmity  with  him.  But  where- 
fore, conscience,  should  I go  thus  round  about  ? Thou 
canst  bear  faithful  witness,  if  thou  wouldst  speak  the 
truth,  that  each  person  here  has  so  transgressed  against 
God,  so  continually  broken  his  laws,  violated  his  Sab- 
bath, trampled  on  his  statutes,  despised  his  gospel,  that 
it  is  true,  aye,  most  true,  that  the  carnal  mind  is 
enmity  against  God.” 

11.  Now,  secondly,  we  are  called  upon  to  notice  the 
universality  of  this  evil.  What  a broad  assertion  it  is. 
It  is  not  a single  carnal  mind,  or  a certain  class  of 


238 


SERMONS. 


characters,  but  “ the  carnal  mind.’^  It  is  an  unqualified 
statement,  including  every  individual.  Whatever  mind 
may  properly  be  called  carnal,  not  having  been  spiritu- 
alized by  the  power  of  God’s  Holy  Ghost,  is  enmity 
against  God.” 

Observe  then,  first  of  all,  the  universality  of  this  as 
to  all  persons.  Every  carnal  mind  in  the  world  is  at 
enmity  against  God.  This  does  not  exclude  even 
infants  at  the  mother’s  breast.  We  call  them  inno- 
cent, and  so  they  are  of  actual  transgression,  but  as  the 
poet  says,  “ Within  the  youngest  breast  there  lies  a 
stone.”  There  is  in  the  carnal  mind  of  an  infant, 
enmity  against  God;  it  is  not  developed,  but  it  lieth 
there.  Some  say  that  children  learn  sin  by  imitation. 
But  no : take  a cliild  away,  place  it  under  the  most 
pious  influences,  let  the  very  air  it  breathes  be  purified 
by  piety ; let  it  constantly  drink  in  draughts  of  holi- 
ness ; let  it  hear  nothing  but  the  voice  of  prayer  and 
praise ; let  its  ear  be  always  kept  in  tune  by  notes  of 
sacred  song;  and  that  child,  notwithstanding,  may 
still  become  one  of  the  grossest  of  transgressors  ; and 
though  placed  apparently  on  the  very  road  to  heaven, 
it  shall,  if  not  directed  by  divine  grace,  march  down- 
wards to  the  pit.  Oh  ! how  true  it  is  that  some  who 
have  had  the  best  of  parents,  have  been  the  worst  of 
sons  ; that  many  who  have  been  trained  up  under  the 
most  holy  auspices,  in  the  midst  of  the  most  favorable 
scenes  for  piety,  have  nevertheless,  become  loose  and 
wanton  ! So  it  is  not  by  imitation,  but  it  is  by  nature, 
that  the  child  is  evil.  Grant  me  that  the  child  is  car- 
nal, and  my  text  says,  “ The  carnal  mind  is  enmity 
against  God.”  The  young  crocodile,  I have  heard, 
when  broken  from  the  shell,  will  in  a moment  begin  to 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  239 


put  itself  in  a posture  of  attack,  opening  its  mouth  as 
if  it  had  been  taught  and  trained.  We  know  that 
young  lions,  when  tamed  and  domesticated,  still  will 
have  the  wild  nature  of  their  fellows  of  the  forest,  and 
were  liberty  given  them,  would  prey  as  fiercely  as 
others.  So  with  the  child ; you  may  bind  him  with  the 
green  withes  of  education,  you  may  do  what  you  will 
with  him,  since  you  cannot  change  his  heart,  that  car- 
nal mind  shall  still  be  at  enmity  against  God  ; and 
notwithstanding  intellect,  talent,  and  all  you  may  give 
to  boot,  it  shall  be  of  the  same  sinful  complexion  as 
every  other  child,  if  not  as  apparently  evil ; for  “ the 
carnal  mind  is  enmity  against  God.” 

And  if  this  applies  to  childi^en,  equally  does  it  include 
every  class  of  men.  There  be  some  men  that  are  born 
into  this  world  master-sphits,  who  walk  about  it  as 
giants,  wrapped  in  mantles  of  light  and  glory.  I refer 
to  the  poets,  men  who  stand  aloft  like  Colossi,  mightier 
than  we,  seeming  to  be  descended  from  celestial 
spheres.  There  be  others  of  acute  intellect,  who, 
searching  into  mysteries  of  science,  discover  things 
that  have  been  hidden  from  the  creation  of  the  world ; 
men  of  keen  research,  and  mighty  erudition ; and  yet 
of  each  of  these  — poet,  philosopher,  metaphysician, 
and  great  discoverer  — it  shall  be  said,  “ The  carnal 
mind  is  enmity  against  God.”  Ye  may  train  him  up, 
ye  may  make  his  intellect  almost  angelic,  ye  may 
strengthen  his  soul  until  he  shall  take  what  are  riddles 
to  us,  and  unravel  them  with  his  fingers  in  a moment ; 
ye  may  make  him  so  mighty,  that  he  can  grasp  the 
iron  secrets  of  the  eternal  hills  and  grind  them  to  atoms 
in  his  fist ; ye  may  give  him  an  eye  so  keen,  that  he 
can  penetrate  the  arcana  of  rocks  and  mountains ; ye 


240 


SERMONS. 


may  add  a soul  so  potent,  that  he  may  slay  the  giant 
Sphinx,  that  had  for  ages  troubled  the  mightiest  men 
of  learning ; yet,  when  ye  have  done  all,  his  mind  shall 
be  a depraved  one,  and  his  carnal  heart  shall  still  be  in 
opposition  to  God.  Yea,  more,  ye  shall  bring  him  to 
the  house  of  prayer ; ye  shall  make  him  sit  constantly 
under  the  clearest  preaching  of  the  word,  where  he 
shall  hear  the  doctrines  of  grace  in  aU  their  purity, 
attended  by  a holy  unction;  but  if  that  holy  unc- 
tion does  not  rest  upon  him,  all  shall  be  vain ; he  shall 
still  came  most  regularly,  but  like  the  pious  door  of 
the  chapel,  that  turneth  in  and  ou+  he  shall  stiU  be  the 
same ; having  an  outside  superlioiai  religion,  and  his 
carnal  mind  shall  still  be  at  enmity  against  God. 
Now,  this  is  not  my  assertion,  it  is  the  declaration  of 
God’s  word,  and  you  must  leave  it  if  you  do  not 
believe  it ; but  quarrel  not  with  me,  it  is  my  Master’s 
message ; and  it  is  true  of  every  one  of  you  — men, 
women,  and  children,  and  myself  too  — that  if  we 
have  not  been  regenerated  and  converted,  if  we  have 
not  experienced  a change  of  heart,  our  carnal  mind  is 
still  at  enmity  against  God. 

Again,  notice  the  universality  of  this  at  all  times. 
The  carnal  mind  is  at  all  times  enmity  against  God. 
“ Oh,”  say  some,  it  may  be  true  that  we  are  at  times 
opposed  to  God,  but  surely  we  are  not  always  so.” 
“ There  be  moments,”  says  one,  “ when  I feel  rebel- 
lious ; at  times  my  passions  lead  me  astray ; but 
surely  there  are  other  favorable  seasons  when  I really 
am  friendly  to  God,  and  offer  true  devotion.  I have 
(continues  the  objector,)  stood  upon  the  mountain-top^ 
until  my  whole  soul  has  Idndled  with  the  scene  beloW; 
and  my  lips  have  uttered  the  song  of  praise : 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  241 


‘ These  are  thy  glorious  works,  parent  of  good, 

Almighty,  thine  this  universal  frame, 

Thus  wondrous  fair  : thyself  how  wondrous  then  ! * * 

Yes,  but  mark,  what  is  true  one  day  is  not  false 
another;  ‘‘the  carnal  mind  is  enmity  against  Goa’’  at  ail 
times.  The  wolf  may  sleep,  but  it  is  a wolf  still.  The 
snake  with  its  azure  hues,  may  slumber  amid  the  flowers, 
and  the  child  may  stroke  its  slimy  back,  but  it  is  a ser- 
pent still ; it  does  not  change  its  nature,  though  it  is 
dormant.  The  sea  is  the  house  of  storms,  even  when  it 
is  glassy  as  a lake ; the  thunder  is  still  the  mighty  rolling 
thunder,  when  it  is  so  much  aloft  that  we  hear  it  not. 
And  the  heart,  when  we  perceive  not  its  ebullitions, 
when  it  belches  not  forth  its  lava,  and  sendeth  not  forth 
the  hot  stones  of  its  corruption,  is  still  the  same  dread 
volcano.  At  all  times,  at  aU  hours,  at  every  moment, 
(I  speak  this  as  God  speaketh  it,)  if  ye  are  carnal,  ye 
are  each  one  of  you  enmity  against  God. 

Another  thought  concerning  the  universality  of  this 
statement.  The  ivhole  of  the  mind  is  enmity  against 
God.  The  text  says,  “ The  carnal  mind  is  enmity 
against  God.”  That  is,  the  entire  man,  every  part 
of  him — every  power,  every  passion.  It  is  a question 
often  asked,  “ What  part  of  man  was  injured  by  the 
fail?”  Some  think  that  the  fall  was  only  felt  by 
the  affections,  and  that  the  intellect  was  unimpaired ; 
this  they  argue  from  the  wisdom  of  man,  and  the  mighty 
discoveries  he  has  made,  such  as  the  law  of  gravitation, 
the  steam-engine,  and  the  sciences.  Now,  I consider 
these  things  as  being  a very  mean  display  of  wisdom, 
compared  with  what  is  to  come  in  a hundred  years,  and 
very  small  compared  with  what  might  have  been,  if 
man’s  intellect  had  continued  in  its  pristine  condition. 


243 


SERMONS. 


I believe  that  the  fall  crushed  man  entirely ; albeit, 
when  it  rolled  like  an  avalanche  upon  the  mighty  tem- 
ple of  human  nature,  some  shafts  were  still  left  un- 
destroyed, and  amidst  the  ruins  you  find  here  and  there, 
a flute,  a pedestal,  a cornice,  a column,  not  quite  broken, 
yet  the  entire  structure  fell,  and  its  most  glorious  relics 
are  fallen  ones,  levelled  in  the  dust.  The  whole  of  man 
is  defaced.  Look  at  our  memory ; is  it  not  true  that 
the  memory  is  fallen  ? I can  recollect  evil  things  far 
better  than  those  which  savor  of  piety.  I hear  a 
ribald  song,  that  music  of  hell  shall  jar  in  my  ear  when 
gray  hairs  shall  be  upon  my  head.  I hear  a note  of 
holy  prai  se : alas ! it  is  forgotten ! F or  memory  graspeth 
with  an  iron  hand  ill  things,  but  the  good  she  holdeth 
with  feeble  fingers.  She  suffereth  the  glorious  timbers 
from  the  forest  of  Lebanon  to  swim  down  the  stream 
of  oblivion,  but  she  stoppeth  ail  the  draff  that  floateth 
from  the  foul  city  of  Sodom.  She  will  retain  evil,  she 
will  lose  good.  Memory  is  fallen.  So  are  the  affections. 
We  love  everything  earthly  better  than  we  ought ; we 
soon  fix  our  heart  upon  a creature,  but  very  seldom  on 
the  Creator  ; and  wdien  the  heart  is  given  to  Jesus,  it  is 
prone  to  wmnder.  Look  at  the  imagination  too.  Oh ! 
how  can  the  imagination  revel,  when  the  body  is  in  an 
ill  condition  ? Only  give  man  something  that  shall 
w’^ell  nigh  intoxicate  him ; drug  him  with  opium ; and 
how  w’^ill  his  imagination  dance  with  joy ! Like  a bird 
uncaged,  how  will  it  mount  with  more  than  eagle’s 
wings ! He  sees  things  he  had  not  dreamed  of  even  in 
the  shades  of  night.  Why  did  not  his  imagination 
wrork  w^hen  his  body  was  in  a normal  state  — when  it 
w^as  healthy  ? Simply  because  it  is  depraved ; and 
until  he  had  entered  a foul  element — until  the  body 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  243 


had  begun  to  quiver  with  a kind  of  intoxication — the 
fancy  would  not  hold  its  carnival.  We  have  some 
splendid  specimens  of  what  men  could  write,  when 
they  have  been  under  the  accursed  influence  of  ardent 
spirits.  It  is  because  the  mind  is  so  depraved  that  it 
loves  something  which  puts  the  body  into  an  abnormal 
condition ; and  here  we  have  a proof  that  the  imagination 
itself  has  gone  astray.  So  with  the  judgment  — I 
might  prove  how  ill  it  decides.  So  might  I accuse  the 
conscience^  and  tell  you  how  blind  it  is,  and  how  it 
winks  at  the  greatest  follies.  I might  review  all  our 
powers,  and  write  upon  the  brow  of  each  one,  “ Traitor 
against  heaven!  traitor  against  God!’’  The  whole 
carnal  mind  is  enmity  against  God.” 

Now,  my  hearers,  ‘‘  the  Bible  alone  is  the  religion  of 
Protestants ; ” but  whenever  I find  a certain  book  much 
held  in  reverence  by  our  Episcopalian  brethren,  entirely 
on  my  side,  I always  feel  the  greatest  delight  in  quoting 
from  it.  Do  you  know  I am  one  of  the  best  church- 
men in  the  world ; the  very  best,  if  you  will  judge  me 
by  the  articles,  and  the  very  worst,  if  you  measure  me 
in  any  other  way.  Measure  me  by  the  articles  of  the 
Church  of  England,  and  I will  not  stand  second  to  any 
man  under  heaven’s  blue  sky  in  preaching  the  gospel 
contained  in  them ; for  if  there  be  an  excellent  epitome 
of  the  gospel,  it  is  to  be  found  in  the  articles  of  the 
Church  of  England.  Let  me^  show  you  that  you  have 
not  been  hearing  strange  doctrine.  Here  is  the  9th 
article,  upon  Original  or  Birth  Sin : “ Original  Sin 
standeth  not  in  the  following  of  Adam ; (as  the 
Pelagians  do  vainly  talk ;)  but  it  is  the  fault  and  cor- 
ruption of  the  nature  of  every  man,  that  naturally  is 
engendered  of  the  offspring  of  Adam;  whereby  man 


244 


SERMONS. 


is  very  far  gone  from  original  righteousness,  and  is  of 
his  own  nature  inclined  to  evil,  so  that  the  flesh  lusteth 
always  contrary  to  the  spirit;  and,  therefore,  in  every 
person  bom  into  this  world,  it  deserveth  God’s  wrath 
and  damnation.  And  this  infection  of  nature  doth 
remain,  yea,  in  them  that  are  regenerated ; whereby  the 
lust  of  the  flesh,  called  in  the  Greek,  pkronema  sarkos, 
which  some  do  expound  the  wisdom,  some  sensuality, 
some  the  affection,  some  the  desire,  of  the  flesh,  is  not 
subject  to  the  Law  of  God.  And  although  there  is  no 
condemnation  for  them  that  believe  and  are  baptized, 
yet  the  apostle  doth  confess,  that  concupiscence  and 
lust  hath  of  itself  the  nature  of  sin.”  I want  nothing 
more.  Will  any  one  who  believes  in  the  Prayer  Book 
dissent  from  the  doctrine  that  “ the  carnal  mind  is 
enmity  against  God  ?” 

III.  I have  said  that  I would  endeavor,  in  the  third 
place,  to  show  the  great  enormity  of  this  guilt.  I do 
fear,  my  brethren,  that  very  often  when  we  consider 
our  state,  we  think  not  so  much  of  the  guilt  as  of  the 
misery.  I have  sometimes  read  sermons  upon  the 
inclination  of  the  sinner  to  evil,  in  which  it  has  been 
very  powerfully  proved,  and  certainly  the  pride  of  human 
nature  has  been  well  humbled  and  brought  low ; but 
one  thing  always  strilvcs  me,  if  it  is  left  out,  as  being  a 
very  great  omission  ; viz.,  the  doctrine  that  man  is 
guilty  in  all  these  things.  K his  heart  is  against  God, 
we  ought  to  tell  him  it  is  his  sin  ; and  if  he  cannot 
repent,  we  ought  to  show  him  that  sin  is  the  sole  cause 
of  his  disability  — that  all  his  alienation  from  God  is 
sin — that  as  long  as  he  keeps  from  God  it  is  sin.  I 
fear  many  of  us  here  must  acknowledge  that  we  do  not 
charge  the  sin  of  it  to  our  own  consciences.  Yes,  say 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  245 


we,  we  have  many  coiTuptions.  Oh!  yes.  But  we 
sit  down  very  contented.  My  brethren,  wc  ought  not 
to  do  so.  The  having  those  corruptions  is  our  crime 
which  should  be  confessed  as  an  enormous  evil ; and 
if  I,  as  a minister  of  the  gospel,  do  not  press  home 
the  sin  of  the  thing,  I have  missed  what  is  the  very 
virus  of  it.  I have  left  out  the  very  essence,  if  I have 
not  shown  that  it  is  a crime.  Now,  “ The  carnal  mind 
is  enmity  against  God.’’  What  a sin  it  is!  This  will 
appear  in  two  ways.  Consider  the  relation  in  which 
we  stand  to  God,  and  then  remember  what  God  is;  and 
after  I have  spoken  of  these  two  things,  I hope  you 
will  see,  indeed,  that  it  is  a sin  to  be  at  enmity  with 
God. 

What  is  God  to  us  ? He  is  the  Creator  of  the  heavens 
and  the  earth;  he  bears  up  the  pillars  of  the  universe; 
his  breath  perfumes  the  flowers  ; his  pencil  paints  them; 
he  is  the  author  of  this  fair  creation;  ‘Gve  are  the  sheep 
of  his  pasture;  he  hath  made  us,  and  not  we  ourselves.” 
He  stands  to  us  in  the  relationship  of  a Maker  and 
Creator;  and  from  that  fact  he  claims  to  be  our  King. 
He  is  our  legislator,  our  law-maker;  and  then,  to  make 
our  crime  still  worse  and  worse,  he  is  the  ruler  of 
providence ; for  it  is  he  who  keeps  us  from  day  to  day. 
He  supplies  our  wants;  he  keeps  the  breath  within  our 
nostrils ; he  bids  the  blood  still  pursue  its  course  through 
the  veins ; he  holdeth  us  in  life,  and  preventeth  us  from 
death ; he  standeth  before  us,  our  creator,  our  king,  our 
sustainer,  our  benefactor ; and  I ask,  is  it  not  a sin  of 
enormous  magnitude — is  it  not  high  treason  against 
the  emperor  of  heaven  — is  it  not  an  awful  sin,  the  depth 
of  which  we  cannot  fathom  with  the  line  of  all  our 


21* 


246 


SERMONa. 


judgment — chat  we,  his  creatures, dependent  upon  hiiU; 
should  be  at  enmity  with  God  ? 

But  the  crime  may  seem  to  be  worse  when  we  think 
of  what  God  is.  Let  me  appeal  personally  to  you  in 
an  interrogatory  style,  for  this  has  weight  with  it. 
Sinner!  why  art  thou  at  enmity  with  God?  God  is 
the  God  of  love  ; he  is  kind  to  his  creatures ; he  regards 
you  with  his  love  of  benevolence ; for  this  very  day  his 
sun  hath  shone  upon  you,  this  day  you  have  had  food 
and  raiment,  and  you  have  come  up  here  in  health  and 
strength.  Do  you  hate  God  because  he  loves  you  ? Is 
that  the  reason?  Consider  how  many  mercies  you 
have  received  at  his  hands  all  your  life  long!  You  are 
born  with  a body  not  deformed ; you  have  had  a toler- 
able share  of  health  ; you  have  been  recovered  many 
times  from  sickness ; when  lying  at  the  gates  of  death, 
his  arm  has  held  back  your  soul  from  the  last  step  to 
destruction.  Do  you  hate  God  for  all  this  ? Do  you 
hate  him  because  he  spared  your  life  by  his  tender 
mercy?  Behold  his  goodness  that  he  hath  spread 
before  you ! He  might  have  sent  you  to  hell ; but  you 
are  here.  Now,  do  you  hate  God  for  sparing  you  ? 
Oh,  wherefore  art  thou  at  enmity  with  him  ? My 
fellow  creature,  dost  thou  not  know  that  God  sent  his 
Son  from  his  bosom,  hung  him  on  the  tree,  and  there 
suffered  him  to  die  for  sinners,  the  just  for  the  unjust  ? 
And  dost  thou  hate  God  for  that?  Oh,  sinner!  is  this 
the  cause  of  thine  enmity?  Art  thou  so  estranged 
that  thou  givest  enmity  for  love  ? And  when  he  sur- 
roundeth  thee  with  favors,  girdeth  thee  with  mercies, 
encircleth  thee  with  loving  kindness,  dost  thou  hate  him 
for  this  ? He  might  say,  as  Jesus  did  to  the  Jews, 
P^or  which  of  these  works  do  ye  stone  me?’’  For 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  247 


which  of  these  works  do  ye  hate  God  ? Did  an  earthly 
benefactor  feed  you,  would  you  hate  him  ? Did  he 
clothe  you,  would  you  abuse  him  to  his  face  ? Did  he 
give  you  talents,  would  you  turn  those  powers  against 
him?  Oh,  speak!  Would  you  forge  the  iron  and 
strike  the  dagger  into  the  heart  of  your  best  friend? 
Do  you  hate  your  mother,  who  nursed  you  on  her  knee  ? 
Do  you  curse  your  father,  who  so  wisely  watched  over 
you?  Nay,  ye  say,  we  have  some  little  gratitude 
towards  earthly  relatives.  Where  are  your  hearts, 
then  ? Where  are  your  hearts,  that  ye  can  still  despise 
God,  and  be  at  enmity  with  him  ? Oh ! diabolical 
crime ! Oh ! satanic  enormity  ! Oh ! iniquity  for 
which  words  fail  in  description  ! To  hate  the  all-lovely 
— to  despise  the  essentially  good  — to  abhor  the  con- 
stantly merciful  — to  spurn  the  ever  beneficent  — to 
scorn  the  kind,  the  gracious  one ; above  all,  to  hate  the 
God  who  sent  liis  son  to  die  for  man ! Ah ! in  that 
thought,  “ The  carnal  mind  is  enmity  against  God:’^ 
there  is  something  which  may  make  us  shake ; for  it  is 
a terrible  sin  to  be  at  enmity  with  God.  I would  I 
could  speak  more  powerfully,  but  my  Master  alone  can 
impress  upon  you  the  enormous  evil  of  this  horrid  state 
of  heart. 

IV.  But  there  are  one  or  two  doctrines  which  we 
vvill  try  to  deduce  from  this.  Is  the  carnal  mind  at 
enmity  against  God?  Then  salvation  cannot  be  by 
merit ; it  must  be  by  grace.  If  we  are  at  enmity  with 
God,  what  merit  can  we  have  ? How  can  we  deserve 
anything  from  the  being  we  hate  ? Even  if  we  were 
oure  as  Adam,  we  could  not  have  any  merit ; for  I do 
lot  think  Adam  had  any  desert  before  his  Creator. 
When  he  had  kept  all  his  master’s  law  he  was  but  an 


248 


SERMONS. 


unprofitable  servant : he  had  done  no  more  than  he 
ought  to  have  done ; he  had  no  surplus,  no  balance. 
But  since  we  have  become  enemies,  how  much  less  can 
we  hope  to  be  saved  by  works!  Oh!  no;  but  the 
whole  Bible  tells  us,  from  beginning  to  end,  that  salva- 
tion is  not  by  the  works  of  the  law,  but  by  the  deeds 
of  grace.  Martin  Luther  declared  that  he  constantly 
preached  justification  by  faith  alone,  “ because,”  said 
he,  “ the  people  would  forget  it ; so  that  I was  obliged 
almost  to  knock  my  Bible  against  their  heads,  to  send 
it  into  their  hearts.”  So  it  is  true : we  constantly 
forget  that  salvation  is  by  grace  alone.  We  always 
want  to  be  putting  in  some  little  scrap  of  our  own 
virtue ; we  want  to  be  doing  something.  I remember 
a saying  of  old  Matthew  Wilkes : ‘‘  Saved  by  your 
works ! you  might  as  well  try  to  go  to  America  in  a 
paper  boat!”  Saved  by  your  works!  It  is  impos- 
sible ! Oh ! no,  the  poor  legalist  is  like  a blind  horse 
going  round  and  round  the  mill,  or  lilce  the  prisoner 
going  up  the  treadwheel,  and  finding  himself  no  higher 
after  all  he  has  done ; he  has  no  solid  confidence,  no 
firm  ground  to  rest  upon.  He  has  not  done  enough  — 
‘‘never  enough;”  conscience  always  says,  “this  is  not 
perfection ; it  ought  to  have  been  better.”  Salvation 
for  enemies  must  be  by  an  ambassador,  — by  an  atone- 
ment, — yea,  by  Christ. 

Another  doctrine  we  gather  from  this  is,  the  necessity 
of  an  entire  change  of  our  nature.  It  is  true,  that  by 
birth  we  are  at  enmity  with  God.  How  necessary  then 
it  is  that  our  nature  should  be  changed ! There  are 
few  people  who  sincerely  believe  this.  They  think  that 
if  they  cry,  “ Lord,  have  mercy  upon  me,”  when  they 
lay  a-dying,  they  shall  go  to  heaven  directly*  Let  me 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD.  249 


suppose  an  impossible  case  for  a moment.  Let  me 
imagine  a man  entering  heaven  without  a change  of 
heart.  He  comes  within  the  gates.  He  hears  a sonnet. 
He  starts!  It  is  to  the  praise  of  his  enemy.  He  sees 
a throne,  and  on  it  sits  one  who  is  glorious ; but  it  is 
his  enemy.  He  walks  streets  of  gold,  but  those  streets 
belong  to  his  enemy.  He  sees  hosts  of  angels ; but 
those  hosts  are  the  servants  of  his  enemy.  He  is  in  an 
enemyh  house : for  he  is  at  enmity  with  God.  He  could 
not  join  the  song,  for  he  would  not  know  the  tune. 
There  he  would  stand,  silent,  motionless;  till  Christ 
would  say,  with  a voice  louder  than  ten  thousand 
thunders,  “ What  dost  thou  here  ? Enemies  at  a mar- 
riage banquet?  Enemies  in  the  children’s  house? 
Enemies  in  heaven  ? Get  thee  gone  ? ‘ Depart,  ye 

cursed,  into  everlasting  fire  in  hell ! ’ ” Oh ! sirs,  if 
the  unregenerate  man  could  enter  heaven,  I mention 
once  more,  the  oft-repeated  saying  of  Whitfield,  he 
would  be  so  unhappy  in  heaven,  that  he  would  ask  God 
to  let  him  run  down  to  hell  for  shelter.  There  must  be 
a change,  if  ye  consider  the  future  state  ; for  how  can 
enemies  to  God  ever  sit  down  at  the  banquet  of  the 
Lamb  ? 

And  to  conclude,  let  me  remind  you  — and  it  is  in 
the  text  after  all  — that  this  change  must  he  ivorked  by 
a power  beyond  your  own.  An  enemy  may  possibly 
make  himself  a friend;  but  enmity  cannot.  If  it  be 
but  an  adjunct  of  his  nature  to  be  an  enemy,  he  may 
change  himself  into  a friend ; but  if  it  is  the  very 
essence  of  his  existence  to  be  enmity,  positive  enmity, 
enmity  cannot  change  itself.  No,  there  must  be  some- 
thing done  more  than  we  can  accomplish.  This  is 
just  what  is  forgotten  in  these  days^.  We  must  have 


250 


SEIRMONS. 


more  preaching  of  the  Holy  Spirit,  if  we  are  to  have 
more  conversion  work.  I tell  you,  sirs,  if  you  change 
yourselves,  and  make  yourselves  better,  and  better,  and 
better,  a thousand  times,  you  will  never  be  good 
enough  for  heaven,  till  God’s  Spirit  has  laid  his  hand 
upon  you ; till  he  has  renewed  the  heart,  till  he  has 
purified  the  soul,  till  he  has  changed  the  entire  spirit 
and  new-made  the  man,  there  can  be  no  entering 
heaven.  How  seriously,  then,  should  each  stand  and 
think.  Here  am  I,  a creature  of  a day,  a mortal  born  to 
die,  but  yet  an  immortal ! At  present  I am  at  enmity 
with  God.  What  shall  I do  ? Is  it  not  my  duty,  as 
well  as  my  happiness,  to  ask  whether  there  be  a way  to 
be  reconciled  to  God  ? 

O,  weary  slaves  of  sin,  are  not  your  ways  the 
paths  of  folly  ? Is  it  wisdom,  O my  fellow-creatures, 
is  it  wisdom  to  hate  your  Creator  ? Is  it  wisdom  to 
stand  in  opposition  against  him?  Is  it  prudent  to 
despise  the  riches  of  his  grace  ? If  it  be  wisdom,  it  is 
hell’s  wisdom ; if  it  be  wisdom,  it  is  a wisdom  which  is 
folly  with  God.  Oh ! may  God  grant  that  you  may 
turn  unto  Jesus  with  full  purpose  of  heart ! He  is  the 
ambassador ; he  it  is  who  can  make  peace  through  his 
blood ; and  though  you  came  in  here  an  enemy,  it  is 
possible  you  may  go  out  through  that  door  a friend  yet, 
if  you  can  but  look  to  Jesus  Christ,  the  brazen  serpent 
which  was  lifted  up. 

And  now,  it  may  be,  some  of  you  are  convinced  of 
sin,  by  the  Holy  Spirit.  I will  now  proclaim  to  you 
the  way  of  salvation.  “ As  Moses  Lifted  up  the  ser- 
pent in  the  wilderness,  even  so  must  the  Son  of  man 
be  lifted  up : that  whosoever  believeth  in  him  should 
not  perish,  but  h.ave  eternal  life.”  Behold,  O tre  nbling 


THE  CARNAL  MIND  ENMITY  AGAINST  GOD. 


251 


penitent,  the  means  of  thy  deliverance.  Turn  thy  tcar- 
fui  eye  to  yonder  Mount  of  Calvary  ! See  the  victim 
of  justice  ~ the  sacrifice  of  atonement  for  your  trans- 
gression. View  the  Saviour  in  his  agonies,  with 
streams  of  blood  purchasing  thy  soul,  and  with  in- 
ten  sest  agonies  enduring  thy  punishment.  He  died  for 
if  now  thou  dost  confess  thy  guilt.  O come  thou 
condemned  one,  self-condemned,  and  turn  thine  eye 
this  way,  for  one  look  will  save.  Sinner!  thou  art 
bitten.  Look!  It  is  nought  but  “ Look!’’  It  is  simply 
‘‘Look!”  If  thou  canst  but  look  to  Jesus  thou  art 
safe.  Hear  the  voice  of  the  Redeemer : “ Look  unto 
me,  and  be  ye  saved.”  Look!  Look!  Look!  O guilty 
souls. 

“ Vf^nture  on  him,  venture  wholly, 

Let  no  other  trust  intrude  ; 

None  but  Jesus 

Can  Jo  helpless  sinners  good.” 

May  my  blessed  Master  help  you  to  come  to  him,  and 
draw  you  to  his  Son,  for  Jesu’s  sake.  Amen  and 
Amen. 


SEEMON  XIII 


CHRIST’S  PEOPLE -IMITATORS  OE  HIM. 


“ Now  when  they  saw  the  boldness  of  Peter  and  John,  and  perceived  that  they  were 
unlearned  and  ignorant  men,  they  marvelled  ; and  they  took  knowledge  of  them,  that 
they  had  been  with  Jesus.”  — Acts  iv.  13. 

Behold  ! what  a change  divine  grace  will  work  in  a 
man,  and  in  how  short  a time.  That  same  Peter,  who 
so  lately  followed  his  master  afar  off^  and  with  oaths 
and  curses  denied  that  he  knew  his  name,  is  now  to  be 
found  side  by  side  with  the  loving  John,  boldly  declar- 
ing that  there  is  salvation  in  none  other  name  save 
that  of  Jesus  Christ,  and  preaching  the  resurrection  of 
the  dead,  through  the  sacrifice  of  his  dying  Lord.  The 
Scribes  and  Pharisees  soon  discover  the  reason  of  his 
boldness.  Rightly  did  they  guess  that  it  rested  not  in 
his  learning  or  his  talents,  for  neither  Peter  nor  John 
had  been  educated ; they  had  been  trained  as  fisher- 
men; their  education  was  a knowledge  of  the  sea — of 
the  fisherman’s  craft : none  other  had  they : their  bold- 
ness could  not  therefore  spring  from  the  self-sufficiency 
of  knowledge,  but  from  the  Spirit  of  the  living  God. 
Nor  did  they  acquire  their  courage  from  their  station ; 
for  rank  will  confer  a sort  of  dignity  upon  a man,  and 
make  him  speak  with  a feigned  authority,  even  when 

(252) 


CHRIST^B  PEOPLE  — IMITATORS  OF  HIM.  253 

!ie  has  no  talent  or  genius ; but  these  men  were,  as  it 
says  in  the  original  text,  ‘‘  private  men,  who 

stood  in  no  official  capacity ; men  without  rank  or  sta- 
tion. When  they  saw  the  boldness  of  Peter  and  John, 
and  perceived  that  they  were  unlearned  and  private 
individuals,  they  marvelled,  and  they  came  to  a right 
conclusion  as  to  the  source  of  their  power  — they  had 
been  dwelling  with  Jesus.  Their  conversation  with  the 
Prince  of  light  and  glory,  backed  up,  as  they  might 
also  have  known,  by  the  influence  of  the  Holy  Spirit, 
without  which  even  that  eminently  holy  example 
would  have  been  in  vain,  had  made  them  bold  for  their 
Master’s  cause.  Oh ! my  brethren,  it  were  well  if  this 
commendation,  so  forced  from  the  lips  of  enemies, 
could  also  be  compelled  by  our  own  example.  If  we 
could  live  like  Peter  and  John;  if  our  lives  were  “living 
epistles  of  God,  known  and  read  of  all  men;”  if,  when- 
ever we  were  seen,  men  would  take  knowledge  of  us, 
that  we  had  been  with  Jesus,  it  would  be  a happy  thing 
for  this  world,  and  a blessed  thing  for  us.  It  is  con- 
cerning that  I am  to  speak  to  you  this  morning ; and 
as  God  gives  me  grace,  I will  endeavor  to  stir  up  your 
minds  by  way  of  remembrance,  and  urge  you  so  to 
imitate  Jesus  Christ,  our  heavenly  pattern,  that  men 
may  perceive  that  you  are  disciples  of  the  holy  Son  of 
God. 

First,  then,  this  morning,  I will  tell  you  what  a 
Christian  should  he  ; secondly,  I will  tell  you  when  he 
should  be  so ; thirdly,  why  he  should  be  so ; and  then, 
fourthly,  hoio  he  can  be  so. 

I.  As  God  may  help  us  then,  first  of  aU,  we  will 
speak  of  what  a believer  should  be.  A Christian  should 
be  a striking  likeness  of  Jesus  Christ.  You  have  read 


22 


254 


SERMONS. 


lives  of  Christ,  beautifully  and  eloquently  wi-itten,  and 
you  have  admired  the  talent  of  the  persons  who  could 
write  so  well ; but  the  best  life  of  Christ  is  his  living 
biography,  written  out  in  the  words  and  actions  of  his 
people.  If  we,  my  brethren,  were  what  we  profess  to 
be ; if  the  Spirit  of  the  Lord  were  in  the  heart  of  all 
his  children,  as  we  could  desire ; and  if,  instead  of  hav- 
ing abundance  of  formal  professors,  we  were  all  posses- 
sors of  that  vital  grace,  I will  tell  you  not  only  what 
we  ought  to  be,  but  what  we  should  be : we  should  be 
pictures  of  Christ,  yea,  such  striking  likenesses  of  him 
that  the  world  would  not  have  to  hold  us  up  by  the 
hour  together,  and  say,  ‘‘  Well,  it  seems  somewhat  of 
a likeness;”  but  they  would,  when  they  once  beheld  us, 
exclaim,  ‘‘He  has  been  with  Jesus;  he  has  been  taught 
of  him ; he  is  like  him ; he  has  caught  the  very  idea  of 
the  holy  Man  of  Nazareth,  and  he  expands  it  out  into 
his  very  life  and  every  day  actions.” 

In  enlarging  upon  this  point,  it  will  be  necessary  to 
premise,  that  when  we  here  affirm  that  men  should  be 
such  and  such  a thing,  we  refer  to  the  people  of  God. 
We  do  not  wish  to  speak  to  them  in  any  legal  way. 
We  are  not  under  the  law,  but  under  grace.  Christian 
men  hold  themselves  bound  to  keep  aU  God’s  precepts; 
but  the  reason  why  they  do  so  is,  not  because  the  law 
is  binding  upon  them,  but  because  the  gospel  constrains 
them:  they  believe,  that  having  been  redeemed  by 
blood  divine ; having  been  purchased  by  Jesus  Christ, 
they  are  more  bound  to  keep  his  commands,  than  they 
would  have  been  if  they  were  under  the  law;  they  hold 
themselves  to  be  ten  thousand  fold  more  debtors  to 
God,  than  they  could  have  been  under  the  Mosaic  dis- 
pensation. Not  of  force;  not  of  compulsion;  not 


Christ’s  people  — imitators  of  him. 


255 


through  fear  of  the  whip ; not  through  legal  bondage  5 
but  through  pure,  disinterested  love  and  gratitude  to 
God,  they  lay  themselves  out  for  his  service,  seeking  to 
be  Israelites  indeed,  in  whom  there  is  no  guile.  This 
much  I have  declared  lest  any  man  should  think  that  I 
am  preaching  works  as  the  way  to  salvation ; I will 
yield  to  none  in  this,  that  I will  ever  maintain  that  bj 
grace  we  are  saved,  and  not  by  ourselves ; but  equally 
must  I testify,  that  where  the  grace  of  God  is,  it  will 
produce  fitting  deeds.  To  these  I am  ever  bound  to 
exhort  you,  while  ye  are  ever  expected  to  have  good 
works  for  necessary  purposes.  Again,  I do  not,  when  I 
say  that  a believer  should  be  a striking  likeness  of 
Jesus,  suppose  that  any  one  Christian  will  perfectly 
exhibit  all  the  features  of  our  Lord  and  Saviour  Jesus 
Christ;  yet,  my  brethren,  the  fact  that  perfection  is 
beyond  our  reach,  should  not  diminish  the  ardor  of  our 
desire  after  it.  The  artist,  when  he  paints,  knows 
right  well  that  he  shall  not  be  able  to  excel  Apelles ; 
but  that  does  not  discourage  him ; he  uses  his  brush 
with  all  the  greater  pains,  that  he  may  at  least  in  some 
humble  measure  resemble  the  great  master.  So  the 
sculptor,  though  persuaded  that  he  will  not  rival  Prax- 
iteles, wiU  hew  out  the  marble  still,  and  seek  to  be  as 
near  the  model  as  possible.  Thus  so  the  Christian 
man ; though  he  feels  he  never  can  mount  to  the 
heights  of  complete  excellence,  and  perceives  that  he 
never  can  on  earth  become  the  exact  image  of  Christ, 
still  holds  it  up  before  him,  and  measures  his  own  defi- 
ciencies by  the  distance  between  himself  and  Jesus. 
This  will  he  do  ; forgetting  all  he  has  attained,  he  will 
press  forward,  crying,  Excelsior  ! going  upwards  still, 


256 


SERMONS. 


desiring  to  be  conformed  more  and  more  to  the  image 
of  Christ  Jesus. 

First,  then,  a Christian  should  be  like  Christ  in  his 
boldness.  This  is  a virtue  no\v-a-days  called  impu- 
dence, but  the  grace  is  equally  valuable  by  whatever 
name  it  may  be  called.  I suppose  if  the  Scribes  had 
given  a definition  of  Peter  and  John,  they  would  have 
called  them  impudent  fellows. 

Jesus  Christ  and  his  disciples  were  noted  for  their 
courage.  “ When  they  saw  the  boldness  of  Peter  and 
John,  they  took  knowledge  of  them,  that  they  had 
been  with  Jesus.”  Jesus  Christ  never  fawned  upon 
the  rich ; he  stooped  not  to  the  great  and  noble ; he 
stood  erect,  a man  before  men — the  prophet  of  the 
people  — speaking  out  boldly  and  freely  what  he 
thought.  Have  you  never  admired  that  mighty  deed 
of  his,  when  going  to  the  city  where  he  had  lived  and 
been  brought  up?  Knowing  that  a prophet  had  no 
honor  in  his  own  country,  the  book  was  put  into  his 
hands  (he  had  but  then  commenced  his  ministry),  yet 
without  tremor  he  unrolled  the  sacred  volume,  and 
what  did  he  take  for  his  text?  Most  men,  coming  to 
their  own  neighborhood,  would  have  chostni  a subject 
adapted  to  the  taste,  in  order  to  earn  fame.  But  what 
doctrine  did  Jesus  preach  that  morning?  One  which 
in  our  age  is  scorned  and  hated  — the  doctrine  of  elec- 
tion, He  opened  the  Scriptures,  and  began  to  read 
thus : Many  widows  were  in  Israel  in  the  days  of 
Elias,  when  the  heaven  was  shut  up  three  years  and 
six  months,  when  great  famine  was  throughout  all  the 
land;  but  unto  none  of  them  was  Elias  sent,  save  unto 
Sarepta,  a city  of  Sidon,  unto  a woman  that  was  a 
widow.  And  many  lepers  were  in  Israel  in  the  timeoi 


CHRISTAS  PEOPLE IMITATORS  OF  HlxM. 


257 


Eliseus,  the  prophet;  and  none  of  them  was  cleansed, 
saving  Naainan,  the  Syrian.’^  Then  he  began  to  tell, 
how  God  saveth  whom  he  pleases,  and  rescues  whom 
he  chooses.  Ah ! how  they  gnashed  their  teeth  upon 
him,  dragged  him  out,  and  would  have  cast  him  from 
the  brow  of  the  hill.  Do  you  not  admire  his  intre- 
pidity ? He  saw  their  teeth  gnashing ; he  knew  their 
hearts  were  hot  with  enmity  while  their  mouths  foamed 
with  revenge  and  malice  ; still  he  stood  liJve  the  angel 
who  shut  the  lions’  mouths;  he  feared  them  not;  faith- 
fully he  proclaimed  what  he  knew  to  be  the  truth  of 
God,  and  stiil  read  on,  despite  them  all.  So,  in  his 
discourses.  If  he  saw  a Scribe  or  a Pharisee  in  the 
congregation,  he  did  not  keep  back  part  of  the  price, 
but  pointing  his  finger,  he  said,  ‘‘  Woe  unto  you.  Scribes 
and  Pharisees,  hypocrites ; ” and  when  a lawyer  came, 
saying,  ‘‘  Master,  in  speaking  thus,  thou  condemnest  us 
also;”  he  turned  round  and  said,  “Woe  unto  you, 
lawyers,  for  ye  bind  heavy  burdens  upon  men,  while  ye 
yourselves  will  not  touch  them  with  so  much  as  one 
of  your  fingers.”  He  dealt  out  honest  truth ; he  never 
knew  the  fear  of  man ; he  trembled  at  none ; he  stood 
out  God’s  chosen,  whom  he  had  anointed  above  his 
fellows,  careless  of  man’s  esteem.  IMy  friends,  be  like 
Christ  in  this.  Have  none  of  the  time-serving  religion 
of  the  present  day,  which  is  merely  exhibited  in  evan- 
gelical drawing-rooms,  — a religion  which  only  flour- 
ishes in  a hot-bed  atmosphere,  a religion  which  is  only 
to  be  perceived  in  good  company.  No;  if  ye  are  the 
servants  of  God,  be  like  Jesus  Christ,  bold  for  your 
master;  never  blush  to  own  your  religion;  your  pro- 
fession will  never  disgrace  you  — take  care  you  never 
disg^racc  that*  Your  love  to  Christ  will  never  dis- 
2^ 


258 


SERMONS. 


honor  you;  it  may  bring  some  temporary  slight  fiom 
your  friends,  or  slanders  from  your  enemies  : but  live 
on,  and  you  shall  live  down  their  calumnies ; live  on, 
and  ye  shall  stand  amongst  the  glorified,  honored  even 
by  those  who  hissed  you,  when  he  shall  come  to  be 
glorified  by  his  angels,  and  admired  by  them  that  love 
him.  Be  like  Jesus,  very  valiant  for  your  God,  so  that 
when  they  shall  see  your  boldness,  they  may  say,  He 
has  been  with  Jesus.’’ 

But  no  one  feature  will  give  a portrait  of  a man ; 
so  the  one  virtue  of  boldness  will  never  make  you  lilce 
Christ.  There  have  been  some  who  have  been  noble 
men,  but  have  carried  their  courage  to  excess ; they 
have  thus  been  caricatures  of  Christ,  and  not  portraits 
of  him.  We  must  amalgamate  with  our  boldness  the 
loveliness  of  Jesus’  disposition.  Let  courage  be  the 
brass,  let  love  be  the  gold.  Let  us  mix  the  two 
together,  so  shall  we  produce  a rich  Corinthian  metal, 
fit  to  be  manufactured  into  the  beautiful  gate  of  the 
temple.  Let  your  love  and  courage  be  mingled  to- 
gether. The  man  who  is  bold  may  indeed  accomplish 
wonders.  John  Knox  did  much,  but  he  might  perhaps 
have  done  more  if  he  had  had  a little  love.  Luther 
was  a conqueror  — peace  to  his  ashes,  and  honor  to  his 
name ! — still,  we  who  look  upon  him  at  a distance, 
think  that  if  he  had  sometimes  mixed  a little  mildness 
with  it — if,  while  he  had  the  for  titer  in  re^  he  had 
been  also  suaviter  in  modo^  and  spoken  somewhat  more 
gently,  he  might  have  done  even  more  good  than  he 
did.  So,  brethren,  while  we  too  are  bold,  let  us  ever 
imitate  the  loving  Jesus.  The  child  comes  to  him  ; he 
takes  it  on  his  knee,  saying,  ‘‘  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not.”  A widow  has 


259 


CHRISTAS  PEOPLR^ IMITATORS  Of  HIM, 

just  lost  her  only  son : he  weeps  at  the  bier,  and  with  a 
word  restores  life  to  the  dead  man.  He  sees  a para- 
lytic, a leper,  or  a man  long  confined  to  his  bed ; he 
speaks,  they  rise,  and  are  healed.  He  lived  for  others, 
not  for  himself.  His  constant  labors  were  without  any 
motive,  except  the  good  of  those  who  lived  in  the 
world.  And  to  crown  all,  ye  know  the  mighty  sacrifice 
he  made,  when  he  condescended  to  lay  down  his  life 
for  man  — when  on  the  tree,  quivering  with  agony, 
and  hanging  in  the  utmost  extremity  of  sufi’ering,  he 
submitted  to  die  for  our  sakes,  that  we  might  be  saved. 
Behold  in  Christ  love  consolidated!  He  was  one 
mighty  pillar  of  benevolence.  As  God  is  love,  so 
Christ  is  love.  Oh,  ye  Christians,  be  ye  loving  also. 
Let  your  love  and  your  beneficence  beam  out  on  all 
men.  Say  not,  “ Be  ye  warmed,  and  be  ye  filled,”  but 
“ give  a portion  to  seven,  and  also  to  eight.”  If  ye 
cannot  imitate  Howard,  and  unlock  the  prison  doors 
— if  ye  cannot  visit  the  sad  house  of  misery,  yet  each 
in  your  proper  sphere  speak  kind  words,  do  kind  actions ; 
live  out  Christ  again  in  the  kindness  of  your  life.  If 
there  is  one  virtue  which  most  commends  Christians,  it 
is  that  of  kindness : it  is  to  love  the  people  of  God,  to 
love  the  church,  to  love  the  world,  to  love  all.  But 
how  many  have  we  in  our  churches  of  crab-tree  Chris- 
tians, who  have  mixed  such  a vast  amount  of  vinegar 
and  such  a tremendous  quantity  of  gall  in  their  consti- 
tutions, that  they  can  scarcely  speak  one  good  word  to 
you;  they  imagine  it  impossible  to  defend  religion 
except  by  passionate  ebullitions;  they  cannot  speak 
for  their  dishonored  Master  without  being  angry  with 
their  opponent ; and  if  anything  is  awry,  whether  it  be 
in  the  house,  the  church,  or  any^vhere  else,  they  con- 


260 


SERMONS. 


ceive  it  to  be  their  duty  to  set  their  faces  like  flint,  and 
to  defy  everybody.  They  are  like  isolated  icebergs, 
no  one  cares  to  go  near  them.  They  float  about  on 
the  sea  of  forgetfulness,  until  at  last  they  are  melted 
and  gone ; and  though,  good  souls,  we  shall  be  happy 
enough  to  meet  them  in  heaven,  we  are  precious  glad 
to  get  rid  of  them  from  the  earth.  They  were  always 
so  unamiable  in  disposition,  that  we  would  rather  live 
an  eternity  with  them  in  heaven  than  five  minutes  on 
earth.  Be  ye  not  thus,  my  brethren.  Imitate  Christ 
in  your  loving  spirits ; speak  kindly,  act  kindly,  and  do 
kindly,  that  men  may  say  of  you,  ‘‘  He  has  been  witb 
Jesus.’’ 

Another  great  feature  in  the  life  of  Christ  was  his 
deep  and  sincere  humility ; in  which  let  us  imitate  him 
While  we  will  not  cringe  or  bow — (far  from  it;  we 
are  the  freemen  whom  the  truth  makes  free ; we  walk 
through  this  world  equal  to  all,  inferior  to  none)  — yet 
we  would  endeavor  to  be  like  Christ,  continually  hum- 
ble. Oh,  thou  proud  Christian,  (for  though  it  be  a para- 
dox there  must  be  some,  I think ; I would  not  be  so  un- 
charitable as  to  say  that  there  are  not  some  such  per- 
sons) if  thou  art  a Christian,  Ibid  thee  look  at  thy  Master, 
talking  to  the  children,  bending  from  the  majesty  of  his 
divinity  to  speak  to  mankind  on  earth,  tabernacling 
with  the  peasants  of  Galilee,  and  then  — aye,  depth  of 
condescension  unparalleled  — washing  his  disciples’ 
feet,  and  wiping  them  with  the  towel  after  supper. 
This  is  your  Master,  whom  ye  profess  to  worship ; this 
is  your  Lord,  whom  ye  adore.  And  ye,  some  of  you 
who  count  yourselves  Christians,  cannot  speak  to  a 
person  who  is  not  dressed  in  the  same  kind  of  clothing 
as  yourselves,  who  have  not  exactly  as  much  money  per 


261 


CHKIST’s  people IMITATORS  OF  HIM. 

year  as  you  have.  In  England,  it  is  true  that  a sover- 
eign will  not  speak  to  a shilling,  and  a shilling  will  not 
notice  a sixpence,  and  a sixpence  will  sneer  at  a penny. 
But  it  should  not  be  so  with  Christians.  We  ought  to 
forget  caste,  degree,  and  rank,  when  we  come  into 
Christ’s  church.  Recollect,  Christian,  who  your  Mas- 
ter was  — a man  of  the  poor.  He  lived  with  them ; 
he  ate  with  them.  And  will  ye  walk  with  lofty  heads 
and  stiff  necks,  looking  with  insufferable  contempt 
upon  your  meaner  fellow- worms  ? What  are  ye  ? The 
meanest  of  all,  because  your  trickeries  and  adornments 
make  you  proud.  Pitiful,  despicable  souls  ye  are! 
How  small  ye  look  in  God’s  sight ! Christ  was  humble ; 
he  stooped  to  do  anything  which  might  serve  others. 
He  had  no  pride  ; he  was  an  humble  man,  a friend  of 
publicans  and  sinners,  living  and  walking  with  them. 
So,  Christian,  be  thou  like  thy  Master  — one  who  can 
stoop ; yea,  be  thou  one  who  thinks  it  no  stooping,  but 
rather  esteems  others  better  than  himself,  counts  it  his 
honor  to  sit  with  the  poorest  of  Christ’s  people,  and 
says,  “ If  my  name  may  be  but  written  in  the  obscurest 
part  of  the  book  of  life,  it  is  enough  for  me,  so 
unworthy  am  I of  his  notice ! ” Be  like  Christ  in  his 
humility. 

So  might  I continue,  dear  brethren,  speaking  of  the 
various  characteristics  of  Christ  Jesus ; but  as  you  can 
think  of  them  as  well  as  I can,  I shall  not  do  so.  It  is 
easy  for  you  to  sit  down  and  paint  Jesus  Christ,  for  you 
have  him  drawn  out  here  in  his  word.  I find  that  time 
would  fail  me  if  I were  to  give  you  an  entire  likeness 
of  Jesus ; but  let  me  say,  imitate  him  in  his  holiness. 
Was  he  zealous  for  his  master?  So  be  you.  Ever  go 
about  doing  good.  Let  not  time  be  wasted.  It  is  too 


262 


SERMONS. 


precious.  Was  he  self-denying,  never  looking  to  his 
own  interest?  So  be  you.  Was  he  devout?  So  be 
you  fervent  in  your  prayers.  Had  he  deference  to  his 
Father’s  will?  So  submit  yourselves  to  him.  Was 
he  patient  ? So  learn  to  endure.  And  best  of  all,  as 
the  highest  portraiture  of  Jesus,  try  to  forgive  your 
enemies  as  he  did ; and  let  those  sublime  words  of 
your  Master,  F’ather,  forgive  them,  for  they  know  not 
what  they  do,”  always  ring  in  your  ears.  When  you 
are  prompted  to  revenge ; when  hot  anger  starts,  bridle 
the  steed  at  once,  and  let  it  not  dash  forward  with  you 
headlong.  Remember,  anger  is  temporary  insanity. 
Forgive  as  you  hope  to  be  forgiven.  Heap  coals  of 
fire  on  the  head  of  your  foe  by  your  kindness  to  him. 
Good  for  evil,  recollect,  is  god-like.  Be  god-like,  then ; 
and  in  all  ways,  and  by  all  means,  so  live  that  your 
enemies  may  say,  “ He  has  been  with  Jesus.” 

II.  Now,  when  should  Christians  le  this  ? For  there 
is  an  idea  in  the  world  that  persons  ought  to  be  very 
religious  on  a Sunday,  but  that  it  does  not  matter  what 
they  are  on  a Monday.  How  many  pious  preachers 
are  there  on  a Sabbath-day,  who  are  very  impious 
preachers  during  the  rest  of  the  week ! How  many 
are  there  who  come  up  to  the  house  of  God  with  a 
solemn  countenance,  who  join  the  song  and  profess  to 
pray,  yet  have  neither  part  nor  lot  in  the  matter,  but 
are  “in  the  gall  of  bitterness  and  in  the  bonds  of 
iniquity!”  This  is  true  of  some  of  you  who  are 
present  here.  When  should  a Christian,  then,  be  like 
Jesus  Christ  ? Is  there  a time  when  he  may  strip  off 
his  regimentals  — when  the  warrior  may  unbuckle  his 
armor,  and  become  like  other  men  ? Oh ! no ; at  all 
times  and  in  every  place  let  the  Christian  be  what  he 


CHRIST'S  PEOPLE  ^ IMITATORS  OE  HIM. 


263 


professes  to  be.  I remember  talking  some  time  ago 
with  a person  who  said,  I do  not  like  visitors  who 
come  to  my  house  and  introduce  religion;  I think  we 
ought  to  have  religion  on  the  Sabbath-day,  when  we  go 
to  the  house  of  God,  but  not  in  the  drawing-room.’’ 
I suggested  to  the  individual  that  there  would  be  a great 
deal  of  work  for  the  upholsterers,  if  there  should  be  no 
religion  except  in  the  house  of  God.  “ How  is  that  ? ” 
was  the  question.  Why,”  I replied,  “ we  should  need 
to  have  beds  fitted  up  in  all  our  places  of  worship,  for 
surely  we  need  religion  to  die  with,  and  consequently, 
every  one  would  want  to  die  there.”  Aye,  we  all  need 
the  consolations  of  God  at  last;  but  how  can  we 
expect  to  enjoy  them  unless  we  obey  the  precepts  of 
religion  during  life  ? My  brethren,  let  me  say,  be  ye 
like  Christ  at  all  times.  Imitate  him  in  public.  Most 
of  us  live  in  some  sort  of  publicity ; many  of  us  are 
called  to  work  before  our  fellow-men  every  day.  We 
are  watched;  our  words  are  caught;  our  lives  are 
examined,  taken  to  pieces.  The  eagle-eyed,  argus- 
eyed  world  observes  everything  we  do,  and  sharp 
critics  are  upon  us.  Let  us  live  the  life  of  Christ 
in  public.  Let  us  take  care  that  we  exhibit  our 
Master,  and  not  ourselves  — so  that  we  can  say, 
“ It  is  no  longer  I that  live,  but  Christ  that  liveth 
in  me.”  Take  heed  that  you  carry  this  into  the  church 
too,  you  who  are  church  members.  Be  like  Christ  in 
the  chm'ch.  How  many  there  are  of  you  like  Diot- 
rephes,  seeking  pre-eminence  ? How  many  are  trying 
to  have  some  dignity  and  power  over  their  fellow  Chris- 
tians, instead  of  remembering  that  it  is  the  fundamental 
rule  of  all  our  churches,  that  there  all  men  are  equal 
alike  brethren,  alike  to  be  received  as  such.  Carry  out 


264 


»ERMON«. 


the  spirit  of  Christ,  then,  in  your  churches,  wherever  ye 
are  ; let  your  fellow  members  say  of  you,  He  has 
been  with  Jesus.” 

But,  most  of  all,  take  care  to  have  religion  in  your 
houses,  A religious  house  is  the  best  proof  of  true 
piety.  It  is  not  my  chapel,  it  is  my  house  — it  is  not 
my  minister,  it  is  my  home-companion  who  can  best 
judge  me ; it  is  the  servant,  the  child,  the  wife,  the 
friend,  that  can  discern  most  of  my  real  character.  A 
good  man  will  improve  his  household.  Rowland  Hill 
once  said,  he  would  not  believe  a man  to  be  a true 
Christian  if  his  wife,  his  children,  the  servants,  and 
even  f he  dog  and  cat,  were  not  the  better  for  it.  That 
is  being  religious.  If  your  household  is  not  the  better 
for  your  Christianity  — if  men  cannot  say,  “ This  is  a 
better  house  than  others,”  then  be  not  deceived  — ye 
have  nothing  of  the  grace  of  God.  Let  not  your 
servant,  on  leaving  your  employ,  say,  “ Well,  this  is  a 
queer  sort  of  a religious  family,  there  was  no  prayer 
in  the  morning ; I began  the  day  with  my  drudgery ; 
there  was  no  prayer  at  night ; I was  kept  at  home  all 
the  Sabbath-day.  Once  a fortnight,  perhaps,  I was 
allowed  to  go  out  in  the  afternoon,  when  there  was 
nowhere  to  go  to  where  I could  hear  a gospel  sermon. 
My  master  and  mistress  went  to  a place  where  of  course 
they  heard  the  blessed  gospel  of  God,  — that  was  all 
for  them ; as  for  me,  I might  have  the  dregs  and  leav- 
ings of  some  overworked  curate  in  the  afternoon.” 
Surely,  Christian  men  will  not  act  in  that  way.  No! 
Carry  out  your  godliness  in  your  family.  Let  every 
one  say  that  you  have  practical  religion.  Let  it  be 
known  and  read  in  the  house,  as  well  as  in  the  world. 
Take  care  of  your  character  there;  for  what  we  are 


CHRISTAS  PEOPLE IMITATORS  OF  HIM.  265 

there,  we  really  are.  Our  life  abroad  is  often  but  a 
borrowed  part,  the  actor’s  part  of  a great  scene,  but  at 
home  the  vizard  is  removed,  and  men  are  what  they 
seem.  Take  care  of  your  home  duties. 

Yet  again,  my  brethren,  before  I leave  this  point, 
imitate  Jesus  in  secret.  When  no  eye  seeth  you  except 
the  eye  of  God,  when  darkness  covers  you,  when  you 
are  shut  up  from  the  observation  of  mortals,  even  then 
be  ye  like  Jesus  Christ.  Remember  his  ardent  piety, 
his  secret  devotion  — how,  after  laboriously  preaching 
the  whole  day,  he  stole  away  in  the  midnight  shades  to 
cry  for  help  from  his  God.  Recollect  how  his  entire 
life  was  constantly  sustained  by  fresh  inspirations  of 
the  Holy  Spirit,  derived  by  prayer.  Take  care  of  your 
secret  life  : let  it  be  such  that  you  will  not  be  ashamed 
to  read  at  the  last  great  day.  Your  inner  life  is  writ- 
ten in  the  book  of  God,  and  it  shall  one  day  be  open 
before  you.  If  the  entire  life  of  some  of  you  were 
known,  it  would  be  no  life  at  all : it  would  be  a death 
Yea,  even  of  some  true  Christians  we  may  say,  it  is 
scarce  a life.  It  is  a dragging  on  of  an  existence  — 
one  hasty  prayer  a day  — one  breathing,  just  enough 
to  save  their  souls  alive,  but  no  more.  O my  brethren 
strive  to  be  more  like  Jesus  Christ.  These  are  times 
when  we  want  more  secret  prayer.  I have  had  much 
fear  all  this  week.  I know  not  whether  it  is  true ; but 
when  I feel  such  a thing  I like  to  tell  it  to  those  of  you 
who  belong  to  my  own  church  and  congregation.  I 
have  trembled  lest,  by  being  away  from  our  own  place, 
you  have  ceased  to  pray  as  earnestly  as  you  once  did. 
I remember  youj  earnest  groans  and  petitions  — how 
you  would  assemble  together  in  the  house  of  prayer  in 
multitudes,  and  cry  out  to  God  to  help  his  servant. 


2G6 


SERMONS. 


We  cannot  meet  in  such  style  at  present;  but  do  you 
still  pray  in  private  ? Have  you  forgotten  me  ? Have 
you  ceased  to  cry  out  to  God  ? Oh ! my  friends,  with 
all  the  entreaties  that  a man  can  use,  let  me  appeal  to 
you.  Recollect  who  I am,  and  what  I am  — a child, 
having  little  education,  little  learning,  ability,  or  talent ; 
and  here  am  I called  upon,  week  after  week,  to  preach 
to  this  crowd  of  people.  Will  ye  not,  my  beloved,  still 
plead  for  me  ? Has  not  God  been  pleased  to  hear  your 
prayers  ten  thousand  times  ? And  will  ye  now  cease, 
when  a mighty  revival  is  taking  place  in  many 
churches?  Will  ye  now  stop  your  petiticns?  Oh! 
no ; go  to  your  houses,  fall  upon  your  knees,  cry  aloud 
to  God  to  enable  you  still  to  hold  up  your  hands  like 
Moses  on  the  hill,  that  Joshua  below  may  fight  and 
overcome  the  Amalekites.  Now  is  the  time  f ^r  victory : 
shall  we  lose  it  ? This  is  the  high  tide  that  will  float 
us  over  the  bar ; now  let  us  put  out  the  oars ; let  us 
pull  by  earnest  prayer,  crying  for  God  the  spirit  to  fill 
the  sails!  Ye  who  love  God,  of  every  place  and  every 
denomination,  wrestle  for  your  ministers ; pray  fjr 
them ; for  why  should  not  God  even  now  put  out  his 
Spirit?  What  is  the  reason  why  we  are  to  be  denied 
Pentecostal  seasons  ? Why  not  this  hour,  as  one 
mighty  band,  fall  down  before  him  and  entreat  him,  for 
his  Son’s  sake,  to  revive  his  drooping  church  ? Then 
would  all  men  discern  that  we  are  verily  the  disciples 
of  Christ. 

HI.  But  now,  thirdly,  why  should  Christians  imitate 
Christ  ? The  answer  comes  very  naturally  and  easily, 
Christians  should  be  like  Christ,  first,  for  their  own 
sakes.  For  their  honesty’s  sake,  and  for  their  credit’s 
sake,  let  them  not  be  found  liars  before  God  and  men. 


CHRISTAS  PEOPLE  — IMITATORS  OF  HIM.  267 

For  their  own  healthful  state,  if  they  wish  to  be  kept 
from  sin  and  preserved  from  going  astray,  let  them 
imitate  Jesus.  For  their  own  happiness’  sake,  if  they 
would  drink  wine  on  the  lees  well  refined ; If  they 
wmuld  enjoy  holy  and  happy  communion  with  Jesus ; 
if  they  would  be  lifted  up  above  the  cares  and  troubles 
of  this  world,  let  them  imitate  Jesus  Christ.  Oh ! my 
bretln*en,  there  is  nothing  that  can  so  advantage  you, 
nothing  can  so  prosper  you,  so  assist  you,  so  make  you 
walk  towards  heaven  rapidly,  so  keep  your  head 
upwards  towards  the  sky,  and  your  eyes  radiant  with 
glory,  like  the  imitation  of  Jesus  Christ.  It  is  when, 
by  the  power  of  the  Holy  Spirit,  you  are  enabled  to 
walk  with  Jesus  in  his  very  footsteps,  and  tread  in  his 
ways,  you  are  most  happy  and  you  are  most  known  to 
be  the  sons  of  God.  For  your  own  sake,  my  brethren, 
I say,  be  like  Christ. 

Next,  for  religion^ s sake^  strive  to  imitate  Jesus.  Ah! 
poor  religion,  thou  hast  been  sorely  shot  at  by  cruel 
foes,  but  thou  hast  not  been  wounded  one  half  so  much 
by  them  as  by  thy  friends.  None  have  hurt  thee,  O 
Christianity,  so  much  as  those  who  profess  to  be  thy 
followers.  Who  have  made  these  wmunds  in  this  fair 
hand  of  godliness  ? I say,  the  professor  has  done  this, 
who  has  not  lived  up  to  his  profession  ; the  man  who 
with  pretences  enters  the  fold,  being  nought  but  a wolf 
in  sheep’s  clothing.  Such  men,  sirs,  injure  the  gospel 
more  than  others : more  than  the  laughing  Infidel,  more 
than  the  sneering  critic,  doth  the  man  hurt  our  cause 
who  professes  to  love  it,  but  in  his  actions  doth  belie 
his  love.  Christian,  lovest  thou  that  cause  ? Is  the 
name  of  the  dear  Redeemer  precious  to  thee  ? Wouldst 
thou  see  ihf^  kingdoms  of  the  world  become  the  king- 


2G8 


SERMONS. 


doms  of  our  Lord  and  his  Christ  ? Dost  thou  wish  to 
see  the  proud  man  humbled  and  the  mighty  abased  ? 
Dost  thou  long  for  the  souls  of  perishing  sinners,  and 
art  thou  desirous  to  win  them,  and  save  their  souls 
from  the  everlasting  burning?  Wouldst  thou  prevent 
their  fall  into  the  regions  of  the  damned  ? Is  it  thy 
desire  that  Christ  should  see  the  travail  of  his  soul,  and 
be  abundantly  satisfied  ? Doth  thy  heart  yearn  over 
thy  fellow-immortals  ? Dost  thou  long  to  see  them  for- 
given? Then  be  consistent  with  thy  religion.  Walk 
before  God  in  the  land  of  the  living.  Behave  as  an 
elect  man  should  do.  Recollect  what  manner  of  people 
we  ought  to  be  in  all  holy  conversation  and  godliness. 
This  is  the  best  way  to  convert  the  world ; yea,  such 
conduct  would  do  more  than  even  the  efforts  of  mis- 
sionary societies,  excellent  as  they  are.  Let  but  men 
see  that  our  conduct  is  superior  to  others,  then  they 
will  believe  there  is  something  in  our  religion ; but,  if 
they  see  us  quite  the  contrary  to  what  we  avow,  what 
wul  they  say  ? “ These  religious  people  are  no  better 

than  others!  Why  should  we  go  amongst  them?’’ 
And  they  say  quite  rightly.  It  is  but  common-sense 
judgment.  Ah ! my  friends,  if  ye  love  religion  for  her 
own  sake,  be  consistent,  and  walk  in  the  love  of  God. 
Follow  Christ  Jesus. 

Then,  to  put  it  in  the  strongest  form  I can,  let  me  say, 
for  ChrisCs  sake^  endeavor  to  be  like  him.  Oh ! could 
I fetch  the  dying  Jesus  here,  and  let  him  speak  to  you! 
My  own  tongue  is  tied  this  morning,  but  I would  make 
his  blood,  his  scars,  and  his  wounds  speak.  Poor  dumb 
mouths,  I bid  each  of  them  plead  in  his  behalf.  How 
would  Jesus,  standing  here,  show  you  his  hands  this 
morning ! My  friends,”  he  would  say,  “ behold  me ! 


Christ’s  people  — imitators  of  him. 


269 


these  hands  were  pierced  for  you ; and  look  ye  here  at 
this  my  side.  It  was  opened  as  the  fountain  of  your 
salvation.  See  my  feet;  there  entered  the  cruel  nails. 
Each  of  these  bones  were  dislocated  for  your  sake. 
These  eyes  gushed  with  torrents  of  tears.  This  head 
was  crowned  with  thorns.  These  cheeks  were  smitten ; 
this  hair  was  plucked ; my  body  became  the  centre  and 
focus  of  agony.  I hung  quivering  in  the  burning  sun ; 
and  all  for  you,  my  people.  And  will  ye  not  love  me 
now  ? I bid  you  be  like  me.  Is  there  any  fault  in  me  ? 
Oh ! no.  Ye  believe  that  I am  fairer  than  ten  thou- 
sand fairs,  and  lovelier  than  ten  thousand  loves.  Have 
I injured  you  ? Have  I not  rather  done  all  for  your  sal- 
vation? And  do  I not  sit  at  my  Father’s  throne,  and 
e’en  now  intercede  on  your  behalf?  If  ye  love  me,” — 
Christian,  hear  that  word ; let  the  sweet  syllables  ring 
for  ever  in  your  ears.  Him  the  prolonged  sounding  of 
sUver-toned  bells  ; — “ if  ye  love  me,  if  ye  love  me,  keep 
my  commandments.”  O Christian,  let  that  ^‘if”  be 
put  to  thee  this  morning.  ‘‘  K ye  love  me.”  Glorious 
Redeemer!  is  it  an  “if”  at  all?  Thou  precious, 
bleeding  Lamb,  can  there  be  an  “ if”?  What,  when  1 
see  thy  blood  gushing  from  thee ; is  it  an  “if”  ? Yes, 
I weep  to  say  it  is  an  “if.”  Oft  my  thoughts  make  it 
“if,”  and  oft  my  words  make  it  “if.”  But  yet  methiriks 
my  soul  feels  it  is  not  “ if,”  either. 

“ Not  to  mine  eyes  is  light  so  dear, 

Nor  friendship  half  so  sweet.” 

“ Yes,  I love  thee,  I know  that  I love  thee.  Lord,  thou 
knowest  all  things,  thou  knowest  that  I love  thee,”  can 
the  Christian  say.  “ Well,  then,”  says  Jesus,  looking 
down  with  a glance  of  affectionate  approbation,  since 


270 


SERMONS. 


thou  lovest  me,  keep  my  commandments.^^  O beloved, 
what  mightier  reason  can  I give  than  this  ? It  is  the 
argument  of  love  and  affection.  Be  like  Christ,  since 
gratitude  demands  obedience  ; so  shall  the  world  know 
that  ye  have  been  with  Jesus. 

IV.  Ah!  then  ye  wept;  and  I perceive  ye  felt  the 
force  of  pity,  and  some  of  you  are  inquiring,  “ How 
can  I imitate  him  It  is  my  business,  then,  before  you 
depart,  to  tell  you  how  you  can  become  transformed 
into  the  image  of  Christ. 

In  the  first  place,  then,  my  beloved  friends,  in  answer 
to  your  inquiry,  let  me  say,  you  must  know  Christ  as 
your  Redeemer  before  you  can  follow  him  as  your 
Exemplar.  Much  is  said  about  the  example  of  Jesus, 
and  we  scarcely  find  a man  now  who  does  not  believe 
that  our  Lord  was  an  excellent  and  holy  man,  much  to 
be  admired.  But  excellent  as  his  example,  it  would  be 
impossible  to  imitate  it,  had  he  not  also  been  our 
sacrifice.  Do  ye  this  morning  know  that  his  blood  was 
shed  for  you  ? Can  ye  join  with  me  in  this  verse  ? — 

“ 0 the  sweet  wonders  of  that  cross. 

Where  God  the  Saviour  lov’d  and  died  ; 

Her  noblest  life  my  spirit  draws 

From  his  dear  wounds  and  bleeding  side.” 

If  so,  you  are  on  a fair  way  to  imitate  Christ.  But  do 
not  seek  to  copy  him  until  you  are  bathed  in  the  foun- 
tain filled  with  blood  drawn  from  his  veins.  It  is  not 
possible  for  you  to  do  so ; your  passions  will  be  too 
strong  and  corrupt,  and  you  will  be  building  without  a 
foundation,  a structure,  wiiich  will  be  about  as  stable 
as  a dream.  You  cannot  mould  your  life  to  his  pattern 
untn  you  have  had  his  spirit,  till  you  have  been  clothed 


CHRIST'S  PEOPLE IMITATORS  OF  HIM.  271 


in  his  righteousness.  “Well,’’  say  some,  “we  have 
proceeded  so  far,  what  next  shall  we  do?  We  know 
we  have  an  interest  in  him,  but  we  are  still  sensible  of 
manifold  deficiencies.”  Next,  then,  let  me  entreat  you 
to  study  Christ’s  character.  This  poor  Bible  is  become 
an  almost  obsolete^  book,  even  with  some  Christians. 
There  are  so  many  magazines,  periodicals,  and  such  like 
ephemeral  productions,  that  we  are  in  danger  of 
neglecting  to  search  the  Scriptures.  Christian,  wouldst 
tliou  know  thy  master?  Look  at  him.  There  is  a 
wondrous  power  about  the  character  of  Christ,  for  the 
more  you  regard  it  the  more  you  will  be  conformed  to 
it.  I view  myself  in  the  glass,  I go  away,  and  forget 
what  I was.  I behold  Christ,  and  I become  like  Christ. 
Look  at  liim,  then ; study  him  in  the  evangelists, 
studiously  examine  his  character.  “ But,”  say  you, 
“ we  have  done  that,  and  we  have  proceeded  but  little 
farther.”  Then,  in  the  next  place,  correct  your  poor 
copy  every  day.  At  night,  try  and  recount  all  the 
actions  of  the  twenty-four  hours,  scrupulously  putting 
them  under  review.  When  I have  proof-sheets  sent  to 
me  of  any  of  my  writings,  I have  to  make  the  correc- 
tions in  the  margin.  I might  read  them  over  fifty  times, 
and  the  printers  would  still  put  in  the  errors  if  I did  not 
mark  them.  So  must  you  do,  if  you  find  anything 
faulty,  at  night  make  a mark  in  the  margin,  that  you 
may  know  where  the  fault  is,  and  to-morrow  may 
amend  it.  Do  this  day  after  day,  continually,  noting 
your  faults  one  by  one,  so  that  you  may  better  avoid 
them.  It  was  a maxim  of  the  old  philosophers,  that, 
three  times  in  the  day,  we  should  go  over  our  actions. 
So  let  us  do ; let  us  not  be  forgetful ; let  us  rather  ex- 


272 


SERMONS. 


amine  ourselves  each  night,  and  see  wherein  we  have 
done  amiss,  that  we  may  reform  our  lives. 

Lastly,  as  the  best  advice  I can  give,  seek  more  of 
the  Spirit  of  God ; for  this  is  the  way  to  become  Christ- 
like.  Vain  are  all  your  attempts  to  be  like  him  till  you 
have  sought  his  spirit.  Take  the  cold  iron,  and  attempt 
to  weld  it  if  you  can  into  a certain  shape.  How  fruitless 
the  effort ! Lay  it  on  the  anvil,  seize  the  blacksmith’s 
hammer  with  all  your  might,  let  blow  after  blow  fall 
upon  it,  and  you  shall  have  done  nothing.  Twist  it, 
turn  it,  use  all  your  implements,  but  you  shall  not  be 
able  to  fashion  it  as  you  would.  But  put  it  in  the  fire, 
let  it  be  softened  and  made  made  malleable,  then  lay  it 
on  the  anvil,  and  each  stroke  shall  have  a mighty  effect, 
so  that  you  may  fashion  it  into  any  form  you  may  desire. 
So  take  your  heart,  not  cold  as  it  is,  not  stony  as  it  is 
by  nature,  but  put  it  into  the  furnace ; there  let  it  be 
molten,  and  after  that  it  can  be  turned  like  wax  to  the 
seal,  and  fashioned  into  the  image  of  Jesus  Christ. 

Oh,  my  brethren,  what  can  I say  now  to  enforce  my 
text,  but  that,  if  ye  are  like  Christ  on  earth,  ye  shall  be 
like  him  in  heaven  ? If  by  the  power  of  the  Spirit  ye 
become  followers  of  Jesus,  ye  shall  enter  glory.  For 
at  heaven’s  gate  there  sits  an  angel,  who  admits  no  one 
who  has  not  the  same  features  as  our  adorable  Lord. 
There  comes  a man  with  a crown  upon  his  head. 
‘‘Yes,”  he  says,  “thou  hast  a crown,  it  is  true,  but 
crowns  are  not  the  medium  of  access  here.”  Another 
approaches,  dressed  in  robes  of  state  and  the  gown  of 
learning.  “ Yes,”  says  the  angel,  “ it  may  be  good,  but 
gowns  and  learning  are  not  the  marks  that  shall  admit 
you  here.”  Another  advances,  fair,  beautiful,  and 
comely.  “ Yes,”  saith  the  angelj  “ that  might  please 


CHRIST'S  PEOPl^E IMITATORS  OF  HIM. 


273 


on  earth,  but  beauty  is  not  wanted  here.’'  There 
cometh  up  another,  who  is  heralded  by  fame^  and  pre- 
faced by  the  blast  of  the  clamor  of  mankind ; but  the 
angel  saith,  “ It  is  well  with  man,  but  thou  hast  no 
right  to  enter  here.”  Then  there  appears  another ; poor 
he  may  have  been ; illiterate  he  may  have  been ; but 
the  angel,  as  he  looks  at  him,  smiles  and  says,  “ It  is 
Christ  again;  a second  edition  of  Jesus  Clirist  is  there. 
Come  in,  come  in.  Eternal  glory  thou  shalt  win. 
Thou  art  like  Christ ; in  heaven  thou  shalt  sit,  because 
thou  art  like  him.”  Oh ! to  be  like  Christ  is  to  enter 
heaven ; but  to  be  unlike  Christ  is  to  descend  to  hell. 
Likes  shall  be  gathered  together  at  last,  tares  with  tares, 
wheat  with  wheat.  If  ye  have  sinned  with  Adam  and 
have  died,  ye  shall  lie  with  the  spiritually  dead  forever, 
unless  ye  rise  in  Christ  to  newness  of  life ; then  shall 
we  live  with  him  throughout  eternity.  Wheat  with 
wheat,  tares  with  tares.  Be  not  deceived ; God  is 
not  mocked : whatsoever  a man  soweth,  that  shall  he 
also  reap.”  Go  away  with  this  one  thought,  then,  my 
brethren,  that  you  can  test  yourselves  by  Christ,  if 
you  are  like  Christ,  you  are  of  Christ,  and  shall  be  with 
Christ.  If  you  are  unlike  him,  you  have  no  portion  in 
the  great  inheritance.  May  my  poor  discourse  help  to 
fan  the  floor  and  reveal  the  chafi’;  yea,  may  it  lead 
many  of  you  to  seek  to  be  partakers  of  the  inheritance 
of  the  saints  in  light,  to  the  praise  of  his  grace.  To 
him  be  all  honor  given ! Amen. 


S E K M 0 N 


THOUGHTS  ON  THE  LAST  BATTLE. 


“ The  sting  of  death  is  sin  ; and  the  strength  of  sin  is  the  law.  But,  thanks  be  unto 
God,  which  giveth  us  the  victory  through  our  Lord  Jesus  Christ.”  — 1 Cor.  xv.  66,  57. 

While  the  Bible  is  one  of  the  most  poetical  of 
.*>ooks,  though  its  language  is  unutterably  sublime,  yet 
we  must  remark  how  constantly  it  is  true  to  nature. 
There  is  no  straining  of  a fact,  no  glossing  over  a 
truth.  However  dark  may  be  the  subject,  while  it 
lights  it  up  with  brilliance,  yet  it  does  not  deny  the 
gloom  connected  with  it.  If  you  will  read  this  chapter 
of  Paul’s  epistle,  so  justly  celebrated  as  a master-piece 
of  language,  you  will  find  him  speaking  of  that  which 
IS  to  come  after  death  with  such  exultation  and  glory 
that  you  feel,  “ If  this  be  to  die,  then  it  were  well  to 
depart  at  once.”  Who  has  not  rejoiced,  and  whose 
heart  has  not  been  lifted  up  or  filled  with  a holy  fire, 
while  he  has  read  such  sentences  as  these : In  a mo- 
ment, in  the  twinkling  of  an  eye,  at  the  last  trump : for 
the  trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed.  For  this  cor- 
raptible  must  put  on  incormption,  and  this  mortal  must 

(274) 


TUOUGHTa  ON  TUB  LAST  BATTLE, 


270 


put  on  immortality.  So,  when  this  corruptible  shall 
have  put  on  incorruption,  and  this  mortal  shall  have 
put  on  immortality,  then  shall  be  brought  to  pass  the  say- 
ing that  is  written.  Death  is  swallowed  up  in  victory. 
O death,  where  is  thy  sting  ? O grave,  where  is  thy 
victory?”  Yet,  with  all  that  majestic  language,  with 
dll  that  bold  flight  of  eloquence,  he  does  not  deny  that 
death  is  a gloomy  thing.  Even  his  very  figures  imply 
it.  He  does  not  laugh  at  it ; he  does  not  say,  ‘‘  Oh,  it 
is  nothing  to  die ; ” he  describes  death  as  a monster , 
he  speaks  of  it  as  having  a sting;  he  tells  us  wherein  the 
strength  of  that  sting  lies ; and  even  in  the  exclamation 
of  triumph,  he  imputes  that  victory  not  to  unaided 
flesh,  but'  he  says,  ‘‘  Thanks  be  to  God,  who  giveth  us 
the  victory  through  our  Lord  Jesus  Christ.” 

When  I select  such  a text  as  this,  1 feel  that  I can- 
not preach  from  it.  The  thought  overmasters  me  ; my 
words  do  stagger ; there  are  no  utterances  that  are 
great  enough  to  convey  the  mighty  meaning  of  this 
wondrous  text.  If  I had  the  eloquence  of  all  men  uni- 
ted in  one,  if  I could  speak  as  never  man  spake,  (with 
the  exception  of  that  one  godlike  man  of  Nazareth)  I 
could  not  compass  so  vast  a subject  as  this.  I will  not 
therefore  pretend  to  do  so,  but  offer  you  such  thoughts 
as  my  mind  is  capable  of  producing. 

To  night  we  shall  speak  of  three  things:  first, 
sting'  of  death;  secondly,  the  strength  of  sin;  and 
thirdly,  the  victory  of  faith. 

I.  First,  the  sting  of  death.  The  apostle  pictures 
death  as  a terrible  dragon,  or  monster,  which,  coming 
upon  all  men,  must  be  fought  with  by  each  one  for 
himself.  He  gives  U5  no  hopes  whatever  that  any  of 
as  can  avoid  it.  He  tells  us  of  no  bridge  across  the 


276 


SERxMON..'. 


river  Death ; lie  does  not  give  us  the  faintest  hope  that 
it  is  possible  to  emerge  from  this  state  of  existence 
into  another  without  dying : he  describes  the  monster 
as  being  exactly  in  our  path,  and  with  it  we  must  fight, 
each  man  personally,  separately,  and  alone;  each  man 
must  die ; we  all  must  cross  the  black  stream ; each 
one  of  us  must  go  through  the  iron  gate.  There  is  no 
passage  from  this  world  into  another  without  death. 
Having  told  us,  then,  that  there  is  no  hope  of  our 
escape,  he  braces  up  our  nerves  for  the  combat ; but  he 
gives  us  no  hope  that  we  shall  be  able  to  slay  the  mon- 
ster ; he  does  not  tell  us  that  we  can  strike  our  sword 
into  his  heart,  and  so  overturn  and  overwhelm  death ; 
but  pointing  to  the  dragon,  he  seems  to  say,  ‘‘  Thou 
canst  not  slay  it,  man ; there  is  no  hope  that  thou 
shouldst  ever  put  thy  foot  upon  its  neck  and  crush  its 
head;  but  one  thing  can  be  done  — it  has  a sting 
which  thou  mayest  extract ; thou  canst  not  crush  death 
under  foot,  but  thou  mayest  pull  out  the  sting  which 
is  deadly  ; and  then  thou  need  not  fear  the  monster, 
for  monster  it  shall  be  no  longer,  but  rather  it  shall  be 
a swift  winged  angel  to  waft  thee  aloft  to  heaven.’’ 
Where,  then,  is  the  sting  of  this  dragon  ? Where 
must  I strike  ? What  is  the  sting  ? The  apostle  tells 
us,  “ that  the  sting  of  death  is  sin.”  Once  let  me  cut 
off  that,  and  then,  though  death  may  be  dreary  and 
solemn,  I shall  not  dread  it;  but,  holding  up  the  mon- 
ster’s sting,  I shall  exclaim,  “ O death,  where  is  thy 
sting  ? O grave,  where  is  thy  victory  ? ” Let  us  now 
dwell  upon  the  fact,  that  “the  a^.ing  of  death  is  sin.” 

1.  First,  sin  puts  a sting  into  death,  from  the  fact  that 
sin  brong'ht  death  into  the  ivorld.  Men  could  be  more 
content  to  die  if  they  did  not  know  it  was  a punish- 


THOUGHTS  ON  THE  LAST  BATTLE. 


277 


ment.  I suppose  if  we  had  never  sinned,  there  would 
have  been  some  means  for  us  to  go  from  this  world  to 
another.  It  cannot  be  supposed  that  so  huge  a popu- 
lation would  have  existed,  that  all  the  myriads  who  have 
lived  from  Adam  down  till  now  could  ever  have  inhab- 
ited so  small  a globe  as  this ; there  would  not  have 
been  space  enough  for  them.  But  there  might  have 
been  provided  some  means  for  taking  us  off  when  the 
proper  time  should  come,  and  bearing  us  safely  to 
heaven.  God  might  have  furnished  horses  and  chariots 
of  fire  for  each  of  his  Elijahs;  or,  as  it  was  said  of 
Enoch,  so  it  might  have  been  declared  of  each  of  us, 
‘‘  He  is  not,  for  God  hath  taken  him.”  Thus  to  die,  if 
we  may  call  it  death  to  depart  from  this  body  and  to 
be  with  God,  would  have  been  no  disgrace ; in  fact,  it 
would  have  been  the  highest  honor : fitting  the  loftiest 
aspiration  of  the  soul,  to  live  quickly  its  little  time  in 
this  world,  then  to  mount  and  be  with  its  God  ; and  in 
the  prayers  of  the  most  pious  and  devout  man,  one  of 
his  sublimest  petitions  would  be,  “ O God,  hasten  the 
time  of  my  departure,  when  I shall  be  with  thee.” 
When  such  sinless  beings  thought  of  their  departure, 
they  would  not  tremble,  for  the  gate  would  be  one  of 
ivory  and  pearl  — not  as  now,  of  iron  — the  stream 
would  be  as  nectar,  far  dilTerent  from  the  present  “ bit- 
terness of  death.”  But  alas!  how  dilTerent!  Death  is 
now  the  punishment  of  sin.  ‘‘  In  the  day  thou  eatest 
thereof  thou  shalt  surely  di(\”  ‘'‘In  Adatn  all  die.”  By 
his  sin  every  one  of  us  become  subject  to  the  penalty  of 
death,  and  thus,  being  a |)nnishment,  death  has  its 
sting.  To  the  best  man,  the  holiest  Christian,  the  most 
sanctified  intellect,  the  sou!  that  has  the  nearest  and 
dearest  intercourse  with  God,  death  must  aj)pear  to 
24 


278 


SERMONa. 


have  a sting,  because  sin  was  its  mother.  O fatal  off- 
spring of  sin,  I only  dread  thee  because  of  thy  paren- 
tage ! If  thou  didst  come  to  me  as  an  honor,  I could 
wade  through  Jordan  even  now,  and,  when  its  chilling 
billows  were  around  me,  I would  smile  amidst  its 
surges;  and  in  the  swellings  of  Jordan,  my  song  should 
swell  too,  and  the  liquid  music  of  my  voice  should  join 
with  the  liquid  swellings  of  the  floods,  Hallelujah ! 

It  is  blessed  to  cross  to  the  land  of  the  glorified.’^ 
This  is  one  reason  why  the  sting  of  sin  is  death. 

2.  But  I must  take  it  in  another  sense.  “ The  sting 
of  death  is  sin : ” — that  is  to  say,  thoi  luhich  shall  make 
death  most  terrible  to  man  ivill  be  sin^  if  it  is  not  for- 
given. If  that  be  not  the  exact  meaning  of  the  apos- 
tle, still  it  is  a great  truth,  and  I may  find  it  here.  If  sin 
lay  heavy  on  me  and  were  not  forgiven  — if  my  trans- 
gressions were  unpardoned — if  such  were  the  fact, 
(though  I rejoice  to  know  it  is  not  so)  it  would  be  the 
very  sting  of  death  to  me.  Let  us  consider  a man  dy- 
ing, and  looking  back  on  his  past  life  : he  will  find  in 
death  a sting,  and  that  sting  will  be  his  past  sin.  Ima- 
gine a conqueror’s  deathbed.  He  has  been  a man  of  . 
blood  from  his  youth  up.  Bred  in  the  camp,  liis  lips 
were  early  set  to  the  bugle,  and  his  hand,  even  in  in- 
fancy, struck  the  drum.  He  had  a martial  spirit ; he 
delighted  in  the  fame  and  applause  of  men ; he  loved 
the  dust  of  battle  and  the  garment  rolled  in  blood.  He 
has  lived  a life  of  what  men  call  glory.  He  has 
stormed  cities,  conquered  countries,  ravaged  continents, 
overrun  the  world.  See  his  banners  hanging  in  the 
hall,  and  the  marks  of  glory  on  his  escutcheon.  He  is 
one  of  earth’s  proudest  warriors.  But  now  he  comes  - 
to  die;  and  when  he  lies  down  to  expire,  what  shall 


THOUGHTS  ON  THE  LAST  BATTLE* 


279 


invest  his  death  with  horror?  It  shall  be  his  sin.  Me- 
thinks  I see  the  monarch  dying ; he  lies  in  state ; 
around  him  are  his  nobles  and  his  councillors;  but 
there  is  somewhat  else  there.  Hard  by  his  side  there 
stands  a spirit  from  Hades ; it  is  a soul  of  a departed 
woman.  She  looks  on  him  and  says,  ‘‘  Monster ! my 
husband  was  slain  in  battle  through  thy  ambition : I 
was  made  a widow,  and  my  helpless  orphans  and  my- 
self were  starved.’’  And  she  passes  by.  Her  husband 
comes,  and  opening  wide  his  bloody  wounds,  he  cries, 
Once  I called  thee  monarch  ; but,  by  thy  vile  cove- 
tousness, thou  didst  provoke  an  unjust  war.  See  here 
these  wounds  — I gained  them  in  the  siege.  For  thy 
sake  I mounted  first  the  scaling  ladder  ; this  foot  stood 
upon  the  top  of  the  wall,  and  I waved  my  sword  in 
triumph,  but  in  hell  I lifted  up  my  eyes  in  torment. 
Base  wretch,  thine  ambition  hurried  me  thither!” 
Turning  his  horrid  eyes  upon  him,  he  passes  by.  Then 
up  comes  another,  and  another,  and  another  yet : wak- 
ing from  their  tombs,  they  stalk  around  his  bed  and 
haunt  him ; the  dreary  procession  still  marches  on, 
looking  at  the  dying  tyrant.  He  shuts  his  eyes,  but  he 
feels  the  cold  and  bony  hand  upon  his  forehead;  he 
quivers,  for  the  sting  of  death  is  in  his  heart.  “ O 
Death ! ” says  he ; ‘‘  to  leave  this  large  estate,  this 
mighty  realm,  this  pomp  and  power  — this  were  some- 
what; but  to  meet  those  men,  those  women,  and  those 
orphan  children,  face  to  face;  to  hear  them  saying, 
‘ Art  thou  become  Uke  one  of  us?’  while  kings  whom 
I have  dethroned,  and  monarchs  whom  I have  cast 
down  shall  rattle  their  chains  in  my  ears,  and  say, 
‘ Thou  wast  our  destroyer,  but  how  art  thou  fallen  from 
heaven,  O Lucifer,  son  of  the  morning!  How  art  thou 


280 


SERMONS. 


brought  down  as  in  a moment  from  thy  glory  and  thy 
pride  ! ’ ’’  There,  you  see,  the  sting  of  death  would  be 
the  man’s  sin.  It  would  not  sting  him  that  he  had  to 
die,  but  that  he  had  sinned,  that  he  had  been  a bloody 
man,  that  his  hands  were  red  with  wholesale  murder 
— this  would  plague  him  indeed,  for  ‘‘the  sting  of 
death  is  sin.” 

Or,  suppose  another  character — a minister.  He  has 
stood  before  the  world,  proclaiming  something  which 
he  called  the  gospel.  He  has  been  a noted  preacher ; 
the  multitude  have  been  hanging  on  his  lips;  they 
have  listened  to  his  words ; before  his  eloquence  a 
nation  stood  amazed,  and  thousands  trembled  at  his 
voice.  But  his  preaching  is  over ; the  time  when  he 
can  mount  the  pulpit  is  gone ; another  standing-place 
awaits  him,  another  congregation,  and  he  must  hear 
another  and  a better  preacher  than  himself.  There  he 
lies.  He  has  been  unfaithful  to  his  charge.  He 
preached  philosophy  to  charm  his  people,  instead  of 
preaching  truth  and  aiming  at  their  hearts.  And,  as  he 
pants  upon  his  bed,  that  worst  and  most  accursed  of 
men  — for  surely  none  can  be  worse  than  he  — there 
comes  up  one,  a soul  from  the  pit,  and  looldng  him  in 
the  face,  says,  “ I came  to  thee  once,  trembling  on 
account  of  sin ; I asked  thee  the  road  to  heaven,  and 
thou  didst  say,  ‘ Do  such  and  such  good  works,’  and  I 
did  them,  and  am  damned.  Thou  didst  tell  me  an  un- 
truth ; thou  didst  not  declare  plainly  the  word  of  God.” 
He  vanishes  only  to  be  followed  by  another ; he  has 
been  an  irreligious  character,  and  as  he  sees  the  minister 
upon  his  deathbed,  he  says,  “Ah!  and  art  thou  here? 
Once  I strolled  into  thy  house  of  prayer,  but  thou  hadst 
such  a sermon  that  I could  not  understand.  I listened ; I 


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281 


wanted  to  hear  something  from  thy  lips,  some  truth  that 
might  burn  my  soul  and  make  me  repent ; but  I knew  not 
what  thou  saidst ; and  here  I am.’’  The  ghost  stamps 
his  foot,  and  the  man  quivers  lilie  an  aspen  leaf,  because 
he  knows  it  is  aU  true.  Then  the  whole  congregation 
arise  before  him  as  he  lies  upon  his  bed ; he  looks  upon 
the  motley  group  ; he  beholds  the  snowy  heads  of  the 
old,  and  the  glittering  eyes  of  the  young ; and  lying 
there  upon  his  pillow,  he  pictures  aU  the  sins  of  his 
past  life,  and  he  hears  it  said,  Go  thou ! unfaithful  to 
thy  charge ; thou  didst  not  divest  thyself  of  thy  love 
of  pomp  and  dignity ; thou  didst  not  speak 

‘ As  though  thou  ne’er  might’st  speak  again, 

A dying  man  to  dying  men.’  ” 

Oh ! it  may  be  something  for  that  minister  to  leave  his 
charge,  somewhat  for  him  to  die  ; but  worst  of  all,  the 
sting  of  death  wiU  be  his  sin : to  hear  his  parish  come 
howling  after  him  to  hell ; to  see  his  congregation  fol- 
lowing beliind  him  in  one  mingled  herd,  he  having  led 
them  astray,  having  been  a false  prophet  instead  of  a 
true  one,  speaking  peace,  peace,  where  there  was  no 
peace,  deluding  them  with  lies,  charming  them  with 
music,  when  he  ought  rather  to  have  told  theni  in 
rough  and  rugged  accents  the  Word  of  God.  Verily,  it 
is  true,  it  is  true,  the  sting  of  death  to  such  a man 
shall  be  his  great,  his  enormous,  his  heinous  sin  of 
having  deluded  others. 

Thus,  then,  having  painted  two  full-length  pictures, 
I might  give  each  one  of  you  miniatures  of  yourselves. 
I might  picture  thee,  O drunkard,  when  thy  cups  are 
drained,  and  when  thy  liquor  shall  no  longer  be  sweet 
to  thy  taste,  when  worse  than  gaU  shall  be  the  dainties 


-282 


SERMONS. 


that  thou  drinkest,  when,  within  an  hour,  the  worms 
shall  make  a carnival  upon  thy  flesh ; I might  picture 
thee  as  thou  lookest  back  upon  thy  misspent  life.  And 
thou,  O swearer,  methinks  I see  thee  there,  with  thine 
oaths  echoed  back  by  memory  to  thine  own  dismay. 
And  thou,  man  of  lust  and  wickedness,  thou  who  hast 
debauched  and  seduced  others,  I see  thee  there ; and 
the  sting  of  death  to  thee,  how  horrible,  how  dreadful ! 
It  shall  not  be  that  thou  art  groaning  with  pain,  it 
shall  not  be  that  thou  art  racked  with  agony,  it  shall 
not  be  that  thy  heart  and  flesh  faileth,  but  the  sting, 
the  sting,  shall  be  thy  sin.  How  many  in  this  place 
can  spell  the  word  “ remorse  I pray  you  may  never 
know  its  awful  meaning.  Remorse,  remorse!  You 
know  its  derivation ; it  signifies  to  bite.  Ah ! now  we 
dance  with  our  sins — it  is  a merry  life  with  us  — we 
take  their  hands,  and,  sporting  in  the  noontide  sun,  we 
dance,  we  dance,  and  live  in  joy.  But  then  those  sins 
shall  bite  us.  The  young  lions  we  have  stroked  and 
played  with  shall  bite ; the  young  adder,  the  serpent, 
whose  azure  hues  have  well  delighted  us,  shall  bite, 
shall  sting,  when  remorse  shall  occupy  our  souls.  I 
might,  but  I will  not,  tell  you  a few  stories  of  the  aw- 
ful power  of  remorse  ; it  is  the  first  pang  of  hell ; it  is 
the  ante-chamber  of  the  pit.  To  have  remorse  is  to 
feel  the  sparks  that  blaze  upwards  from  the  fire  of  the 
bottomless  Gehennam ; to  feel  remorse  is  to  have  eter- 
nal torment  commenced  within  the  soul.  The  sting 
of  death  shall  be  unforgiven,  unrepented  sin. 

3.  But  if  sin  in  the  retrospect  be  the  sting  of  death, 
what  must  sin  in  the  prospect  be  ? My  friends,  we  do 
not  often  enough  look  at  what  sin  is  to  be.  We  see 
what  it  is ; first  the  seed,  then  the  blade,  then  the  ear, 


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283 


and  then  the  full  corn  in  the  ear.  It  is  the  wish,  the 
imagination,  the  desire,  the  sight,  the  taste,  the  deed ; 
but  what  is  sin  in  its  next  development?  We  have 
observed  sin  as  it  grows ; we  have  seen  it,  at  first,  a 
very  little  thing,  but  expanding  itself  until  it  has 
swelled  into  a mountain.  We  have  seen  it  like  “ a 
little  cloud,  the  size  of  a man’s  hand,”  but  we  have  be- 
held it  gather  until  it  covered  the  skies  with  blackness, 
and  sent  down  drops  of  bitter  rain.  But  what  is  sin 
to  be  in  the  next  state  ? We  have  gone  so  far,  but  sin 
is  a thing  that  cannot  stop.  We  have  seen  whereunto 
it  has  grown,  but  whereunto  will  it  gro^v  ? for  it  is  not 
ripe  when  we  die  ; it  has  to  go  on  still ; "It  is  set  going, 
but  it  has  to  unfold  itself  forever.  The  moment  we 
die,  the  voice  of  justice  cries,  “ Seal  up  the  fountain  of 
blood ; stop  the  sti^eam  of  forgiveness ; he  that  is  holy 
let  him  be  holy  still ; he  that  is  filthy  let  him  be  filthy 
still.”  And  after  that,  the  man  goes  on  growing  filthier 
and  filthier  still;  his  lust  developes  itself,  his  vice 
increases;  all  those  evil  passions  blaze  with  tenfold 
more  fury,  and,  amidst  the  companionship  of  others 
Like  himself,  without  the  restraints  of  grace,  without 
the  preached  word,  the  man  becomes  worse  and  worse ; 
and  who  can  tell  whereunto  his  sin  may  grow  ? I 
have  sometimes  likened  the  hour  of  our  death  to  that 
celebrated  picture,  which  I think  you  have  seen  in  the 
National  Gallery,  of  Perseus  holding  up  the  head  of 
Medusa.  That  head  turned  all  persons  into  stone  who 
looked  upon  it.  There  is  a warrior  there  with  a dart 
in  his  hand  ; he  stands  stiffened,  turned  into  stone,  with 
the  javelin  even  in  his  fist.  There  is  another,  with  a 
poniard  beneath  his  robe,  about  to  stab ; he  is  now  the 
statue  of  an  assassin,  motionless  and  cold.  Another 


284 


SERMONS, 


is  creeping  along  stealthily,  like  a man  in  ambuscade 
and  there  he  stands  a consolidated  rock ; he  has  looked 
only  upon  that  head,  and  he  is  frozen  into  stone.  Well; 
such  is  death.  What  I am  when  death  is  held  before 
me,  that  I must  be  forever.  When  my  spirit  goes,  if 
God  finds  me  hymning  his  praise,  I shall  hymn  it  in 
heaven ; doth  he  find  me  breathing  out  oaths,  I shall 
follow  up  those  oaths  in  hell.  Where  death  leaves  me 
judgment  finds  me.  As  I die,  so  shall  1 live  eternally. 

“ There  are  no  acts  of  pardon  passed 
In  the  cold  grave  to  which  we  haste.” 

It  is  forever,  forever,  forever ! Ah ! there  are  a set  of 
heretics  in  these  days  who  talk  of  short  punishment, 
and  preach  about  God’s  transporting  souls  for  a term 
of  years,  and  then  letting  them  die.  Where  did  such 
men  learn  their  doctrine,  I wonder  ? I read  in  God’s 
word  that  the  angel  shall  plant  one  foot  upon  the  earth, 
and  the  other  upon  the  sea,  and  shall  swear  by  him 
that  liveth  and  was  dead,  that  time  shall  be  no  longer. 
But,  if  a soul  could  die  in  a thousand  years,  it  would 
die  in  time;  if  a million  of  years  could  elapse,  and 
then  the  soul  could  be  extinguished,  there  would  be 
such  a thing  as  time;  for,  talk  to  me  of  years,  and 
there  is  time.  But,  sirs,  when  that  angel  has  spoken 
the  word,  Time  shall  be  no  longer,”  things  will  then 
be  eternal ; the  spirit  shall  proceed  in  its  ceaseless  rev- 
olution of  weal  or  woe,  never  to  be  stayed,  for  there  is 
no  time  to  stop  it ; the  fact  of  its  stopping  would  imply 
time ; but  everything  shall  be  eternal,  for  time  shall 
cease  to  be.  It  well  becomes  you,  then,  to  considei 
where  ye  are  and  what  ye  are.  Oh ! stand  and  trem^ 
ble  on  the  narrow  neck  of  land  ’twLxt  the  tu"o 


THOUGHTS  ON  THE  LAST  BATTLE. 


285 


unbounded  seas,  for  God  in  heaven  alone  can  tell  how 
soon  thou  mayest  be  launched  upon  the  eternal  future. 
May  God  grant  that,  when  that  last  hour  may  come, 
we  may  be  prepared  for  it ! Like  the  thief,  unheard, 
unseen,  it  steals  through  night’s  dark  shade.  Perhaps, 
as  here  I stand,  and  rudely  speak  of  these  dark,  hidden 
things,  soon  may  the  hand  be  stretched,  and  dumb  the 
mouth  that  lisps  the  faltering  strain.  Oh!  thou  that 
dwellest  in  heaven,  thou  power  supreme,  thou  everlast- 
ing King,  let  not  that  hour  intrude  upon  me  in  an  ill- 
spent  season ; but  may  it  find  me  rapt  in  meditation 
high,  hymning  my  great  Creator.  So,  in  the  last  mo- 
ment of  my  life,  I will  hasten  beyond  the  azure,  to 
bathe  the  wings  of  this  my  spirit  in  their  native  ele- 
ment, and  then  to  dwell  with  thee  forever, 

“ Far  from  a world  of  grief  and  sin, 

With  God  eternally  shut  in.’* 

II.  ‘‘  The  strength  of  sin  is  tbe  law.” 

I have  attempted  to  show  how  to  fight  this  monster 
— it  is  by  extracting  and  destroying  its  sting.  I pre- 
pare myself  for  the  battle.  It  is  true  I have  sinned, 
and  therefore  I have  put  a sting  into  death,  but  I will 
endeavor  to  take  it  away.  I attempt  it,  but  the  mon- 
ster laughs  me  in  the  face,  and  cries,  ‘‘  The  strength  of 
sin  is  the  law.  Before  thou  canst  destroy  sin  thou  must 
in  some  way  satisfy  the  law.  Sin  cannot  be  removed 
by  thy  tears  or  by  thy  deeds,  for  the  law  is  its  strength ; 
and  until  thou  hast  satisfied  the  vengeance  of  the  law^ 
until  thou  hast  paid  the  uttermost  farthing  of  its 
demands,  my  sting  cannot  be  taken  away,  for  the  very 
strength  of  sin  is  the  law.”  Now,  I must  try  and 
explain  this  doctrine  that  the  strength  of  sin  is  the  law. 


286 


BERMONS. 


Most  men  think  that  sin  has  no  strength  at  all.  Oh,” 
say  many,  ‘‘  we  may  have  sinned  very  much,  but  we  will 
repent,  and  we  will  be  better  for  the  rest  of  our  lives ; 
no  doubt  God  is  merciful,  and  he  will  forgive  us.” 
And  we  hear  many  divines  often  speak  of  sin  as  if  it 
were  a very  venial  thing.  Inquire  of  them  what  is  a 
man  to  do  ? There  is  no  deep  repentance  required,  no 
real  inward  worldngs  of  divine  grace,  no  casting  him- 
self upon  the  blood  of  Christ.  They  never  tell  us 
about  a complete  atonement  having  been  made.  They 
have,  indeed,  some  shadowy  idea  of  an  atonement,  that 
Christ  died  just  as  a matter  of  form  to  satisfy  justice ; but 
as  to  any  literal  taking  away  of  our  sins,  and  suffering 
the  actual  penalty  for  us,  they  do  not  consider  that 
God’s  law  requires  any  such  thing.  I suppose  they  dc 
not,  for  I never  hear  them  assert  the  positive  satisfaction 
and  substitution  of  our  Lord  Jesus  Christ.  But  with- 
out that,  how  can  we  take  away  the  strength  of  sin  ? 

1.  The  strength  of  sin  is  in  the  law,  first,  in  this 
respect,  that  the  laiu  being  spiritual^  it  is  quite  impossible 
for  us  to  live  without  sin.  If  the  law  were  merely  carnal, 
and  referred  to  the  flesh ; if  it  simply  related  to  open 
and  overt  actions,  I question,  even  then,  whether  we 
could  live  without  sin ; but  when  I turn  over  the  ten 
commandments  and  read,  Thou  shalt  not  covet,”  I 
know  it  refers  even  to  the  wish  of  my  heart.  It  is 
said,  “ Thou  shalt  not  commit  adultery but  it  is  said, 
also,  that  whosoever  looketh  on  a woman  to  lust  after 
her  hath  already  committed  that  sin.  So  that  it  is  not 
merely  the  act,  it  is  the  thought ; it  is  not  the  deed 
simply,  it  is  the  very  imagination,  that  is  a sin.  Oh 
now  sinner,  how  canst  thou  get  rid  of  sin?  Thy 
very  thoughts,  the  inward  workings  of  thy  mind,  these 


THOUGHTS  ON  TUB  LAST  BATTLE, 


287 


are  crimes  — this  is  guilt  and  desperate  wickedness. 
Ip  there  not,  now,  strength  in  sin  ? Hath  not  the  law 
put  a potency  in  it  ? Has  it  not  nerved  sin  with  such 
a power  that  all  thy  strength  cannot  hope  to  wipe  away 
the  black  enormity  of  thy  transgression  ? 

2.  Then,  again,  the  law  puts  strength  into  sin  in 
this  respect  — that  it  will  not  abate  one  tittle  of  its  stern 
demands.  It  says  to  every  man  who  breaks  it,  I will 
not  forgive  you.’’  You  hear  persons  talk  about  God’s 
mercy.  Now,  if  they  do  not  believe  iu  the  gospel  they 
must  be  under  the  law ; but  where  in  the  law  do  we 
read  of  mercy  ? If  you  will  read  th(  commandments 
through,  there  is  a curse  after  them,  but  there  is  no 
provision  made  for  pardon.  The  law  itself  speaks  not 
of  that ; it  thunders  out  without  the  slightest  mitiga- 
tion, “ The  soul  that  sinneth  it  shall  die/’  If  any  of 
you  desire  to  be  saved  by  works,  remember  one  sin 
will  spoil  your  righteousness ; one  dust  of  this  earth’s 
dross  will  spoil  the  beauty  of  that  perfect  righteous- 
ness which  God  requires  at  your  hands.  If  ye  would 
be  saved  by  works,  men  and  brethren,  ye  must  be  as 
holy  as  the  angels,  ye  must  be  as  pure  and  as  immac- 
ulate as  Jesus;  for  the  law  requires  perfection,  and 
nothing  short  of  it ; and  God,  with  unflinching  ven- 
geance, will  smite  every  man  low  who  cannot  bring 
him  a perfect  obedience.  If  I cannot,  when  I come 
before  his  throne,  plead  a perfect  righteousness  as  being 
mine,  God  will  say,  “ you  have  not  fulfilled  the  demands 
of  my  law;  depart,  accursed  one!  You  have  sinned, 
and  you  must  die.”  Ah,”  says  one,  can  we  ever  have 
a perfect  righteousness,  then  ? ” Yes,  I will  tell  you  of 
that  in  the  third  point ; thanks  be  unto  Christ,  who 
giveth  us  the  victory  through  his  blood  and  through  hi;^ 


289 


SERMONS. 


righteousness,  who  adorns  us  as  a bride  in  her  jewels, 
as  a husband  arrays  his  wife  with  ornaments. 

3.  Yet  again;  the  law  gives  strength  to  sin  from  the 
fact  that,  for  every  transgression^  it  will  exact  a punish- 
ment The  law  never  remits  a farthing  of  debt:  it 
says,  Sin  — punishment.”  They  are  linked  together 
with  adamantine  chains ; they  are  tied,  and  cannot  be 
severed.  The  law  speaks  not  of  sin  and  mercy;  mercy 
comes  in  the  gospel.  The  law  says,  Sin  — die  ; 
transgress  — be  chastised ; sin  — hell.”  Thus  are  they 
linked  together.  Once  let  me  sin,  and  I may  go  to  the 
foot  of  stern  Justice,  and  as,  with  blind  eyes,  she  holds 
the  scales,  I may  say,  ‘‘  O Justice,  remember,  I was 
holy  once ; remember  that  on  such  and  such  an  occa- 
sion I did  keep  the  law.”  ‘‘  Yes,”  saith  Justice,  “ all  I 
owe  thee  thou  shalt  have ; I will  not  punish  thee  for 
what  thou  hast  not  done  ; but  remember  you  this  crime, 
O sinner?”  and  she  puts  in  the  heavy  weight.  The 
sinner  trembles,  and  he  cries,  “ But  canst  thou  not  for- 
get that?  Wilt  thou  not  cast  it  away?”  ‘‘Nay,” 
saith  Justice,  and  she  puts  in  another  weight.  “ Sin- 
ner, dost  thou  recollect  this  crime  ? ” “ Oh  ! ” says  the 

sinner,  “ wilt  thou  not  for  mercy^s  sake  — ?”  “I  will 
not  have  mercy,”  says  Justice ; “ Mercy  has  its  own 
palace,  but  I have  nought  to  do  with  forgiveness  here  ; 
mercy  belongs  to  Christ.  If  you  will  be  saved  by  Jus- 
tice, you  shall  have  your  full  of  it.  If  you  come  to  me 
for  salvation,  I will  not  have  mercy  brought  in  to  help 
me  ; she  is  not  my  vicegerent ; I stand  here  alone  with- 
out her.”  And  again,  as  she  holds  the  scales,  she  puts 
m another  iniquity,  another  crime,  another  enormous 
transgression ; and  each  time  the  man  begs  and  prays 
that  he  may  have  that  passed  by.  Says  Justice,  “ Nay, 


TUOUOllTS  ON  THE  LAST  BATTLE. 


289 


I must  exact  the  penalty ; I have  sworn  I will,  and  I 
will.  Canst  thou  find  a substitute  for  thyself  ? If  thou 
canst,  there  is  the  only  room  I have  for  mercy.  I will 
exact  it  of  that  substitute,  but  even  at  his  hands  I will 
have  the  utmost  jot  and  tittle ; I will  abate  nothing ; I 
am  God’s  Justice,  stern  and  unflinching,  I will  not  alter, 
I will  not  mitigate  the  penalty.”  She  still  holds  the 
scales.  The  plea  is  in  vain.  ‘‘  Never  will  I change!” 
she  cries ; “ bring  me  the  blood,  bring  me  the  price  to 
its  utmost ; count  it  down,  or  else,  sinner,  thou  shalt 
die. 

Now,  my  friends,  I ask  you,  if  ye  consider  the  spir- 
ituality of  the  law,  the  perfection  it  requires,  and  its 
unflinching  severity,  are  you  prepared  to  take  away  the 
sting  of  death  in  your  own  persons  ? Can  you  hope 
to  overcome  sin  yourselves  ? Can  you  trust  that,  by 
some  righteous  works,  you  may  yet  cancel  your  guilt  ? 
If  you  think  so,  go,  O foolish  one,  go ! O madman,  go ! 
work  out  thine  own  salvation  with  fear  and  trembling, 
without  the  God  that  worketh  in  thee ; go,  twist  thy 
rope  of  sand  ; go,  build  a pyramid  of  air ; go,  prepare 
a house  with  bubbles,  and  think  it  is  to  last  forever ; 
but  know  it  will  be  a dream  with  an  awful  awakening, 
for  as  a dream  when  one  awaketh  will  he  despise  alike 
your  image  and  your  righteousness.  “ The  strength  of 
sin  is  the  law.” 

III.  But  now,  in  the  last  place,  we  have  before  us 
the  victory  of  faith.  The  Christian  is  the  only  cham- 
pion who  can  smite  the  dragon  of  death,  and  even  he 
cannot  do  it  of  himself ; but  when  he  has  done  it,  he 
shall  cry,  Thanks  be  to  God  who  giveth  us  the  vic- 
tory through  our  Lord  Jesus  Christ.”  One  moment, 
and  I will  show  you  how  the  Christian  can  look  upon 


290 


SERMONS. 


death  with  complacency,  through  the  merits  of  Jesus 
Christ. 

First,  Christ  has  taken  away  the  strength  of  sin  in 
this  respect,  that  he  has  removed  the  law.  We  are  not 
under  bondage,  but  under  grace.  Law  is  not  our 
directing  principle,  grace  is.  Do  not  misunderstand 
me.  The  principle  that  I must  do  a thing — that  is  to 
say,  the  principle  of  law,  do,  or  be  punished ; do,  or 
be  rewarded,”  is  not  the  motive  of  the  Christian’s  life ; 
his  principle  is  grace : “ God  has  done  so  much  for  me, 
what  ought  I to  do  for  him  ?”  We  are  not  under  the 
law  in  that  sense,  but  under  grace. 

Then  Christ  has  removed  the  law  in  this  sense,  that 
he  has  completely  satisfied  it  The  law  demands  a per- 
fect righteousness;  Christ  says,  Law,  thou  hast  it; 
find  fault  with  me ; I am  the  sinner’s  substitute ; have 
I not  kept  thy  commandments?  Wherein  have  I 
violated  thy  statutes  ? ” Come  here,  my  beloved,”  he 
says,  and  then  he  cries  to  Justice,  Find  a fault  in  this 
man ; I have  put  my  robe  upon  him ; I have  washed 
him  in  my  blood ; I have  cleansed  him  from  his  sin. 
All  the  past  is  gone ; as  for  the  future,  I have  secured 
it  by  sanctification ; as  for  the  penalty,  I have  borne  it 
myself;  at  one  tremendous  draught  of  love  I have 
drunk  that  man’s  destruction  dry ; I have  borne  what 
be  should  have  suffered ; I have  endured  the  agonies  he 
ought  to  have  endured.  Justice,  have  I not  satisfied 
thee  ? Did  I not  say  upon  the  tree,  and  didst  thou  not 
coincide  with  it,  ‘ It  is  finished ; it  is  finished  ? ’ Have 
I not  made  so  complete  an  atonement  that  there  is  now 
no  need  for  that  man  to  die  and  expiate  his  guilt  ? Do 
I not  complete  the  perfect  righteousness  of  this  poor 
once  condemned,  but  now  justified  spirit?”  ‘‘Yes,” 


THOUGHTS  ON  THE  LAST  BATTLE. 


291 


saith  Justice,  “ I am  well  satisfied,  and  even  more  con- 
tent, if  possible,  than  if  the  sinner  had  brought  a 
spotless  righteousness  of  his  own.”  And  now,  what 
saith  the  Christian  after  this  ? Boldly  he  comes  to  the 
realms  of  death,  and  entering  the  gates  there,  he  cries. 
Who  shall  lay  anything  to  the  charge  of  God’s 
elect?”  And  when  he  had  said  it,  the  dragon  drops  his 
sting.  He  descends  into  the  grave  ; he  passes  by  the 
place  where  fiends  lie  down  in  fetters  of  iron ; he  sees 
their  chains,  and  looks  into  the  dungeon  where  they 
dwell,  and  as  he  passes  by  the  prison  door,  he  shouts. 
Who  shall  lay  anything  to  the  charge  of  God’s  elect  ? ” 
They  growl  and  bite  their  iron  bonds,  and  hiss  in 
secret,  but  they  cannot  lay  aught  to  his  charge.  Now 
see  him  mount  aloft.  He  approaches  God’s  heaven,  he 
comes  against  the  gates,  and  Faith  still  triumphantly 
shouts,  “ Who  shall  lay  anything  to  the  charge  of 
God’s  elect  ? ” And  a voice  comes  from  within : “ Not 
Christ,  for  he  hath  died;  not  God,  for  he  hath  justified.” 
Received  by  Jesus,  Faith  enters  heaven,  and  again  she 
cries,  “ Who  even  here  amongst  the  spotless  and  ran- 
somed, shall  lay  anything  to  the  charge  of  God’s  elect  ? ” 
Now  the  law  is  satified,  sin  is  gone ; and  now  surely 
we  need  not  fear  the  sting  of  the  dragon,  but  we  may 
say,  as  Paul  did,  when  he  rose  into  the  majesty  of  poetry 
— such  beautiful  poetry  that  Pope  himself  borrowed 
his  words,  only  transposing  the  sentences,  ‘‘  O grave, 
where  is  thy  victory  ? O death,  where  is  thy  sting  ? ” 

If  it  were  necessary  to  night,  I might  speak  to  you 
concerning  the  resurrection^  and  I might  tell  you  how 
much  that  takes  away  the  sting  of  death,  but  I will 
confine  myself  to  the  simple  fact,  that  the  sting  of  death 
IS  sin,  that  the  strength  of  sin  is  the  law,  and  that  Christ 


292 


SERMONS. 


gives  US  the  victory  by  taking  the  sting  away,  and  re- 
moving the  strength  of  sin  by  his  perfect  obedience. 

And  now,  sirs,  how  many  are  there  here  who  have 
any  hope  that  for  them  Christ  Jesus  died?  Am  1 
coming  too  close  home,  when  most  solemnly  I put  the 
question  to  each  one  of  you,  as  I stand  in  God’s  presence 
this  night,  to  free  my  head  of  your  blood ; as  I stand 
and  appeal  with  all  the  earnestness  this  heart  is  capable 
of,  “ Are  you  prepared  to  die  ? Is  sin  pardoned  ? is  the 
law  satisfied  ? Can  you  view  the  flowing 

“ Of  Christ’s  soul-redeeming  blood, 

With  Divine  assurance  knowing. 

That  he  hath  made  your  peace  with  God?” 

O ! can  ye  now  put  one  hand  upon  your  heart,  and  the 
other  upon  the  Bible,  and  say,  “ God’s  word  and  I 
agree ; the  mtness  of  the  Spirit  here  and  the  witness  there 
are  one.  I have  renounced  my  sins,  I have  given  up  my 
evil  practices  ; I have  abhorred  my  own  righteousness  ; 
I trust  in  nought  but  Jesus’  doings;  simply  do  1 depend 
on  him. 

‘ Nothing  in  my  hands  I bring. 

Simply  to  thy  cross  I cling.’  ” 

If  SO,  should  you  die  where  you  are  — sudden  death 
were  sudden  glory. 

But,  my  hearers,  shall  I be  faithful  with  you  ? or 
shall  I belie  my  soul  ? Which  shall  it  be  ? Are  there 
not  many  here  who,  each  time  the  bell  tolls  the  depar- 
ture of  a soul,  might  well  ask  the  question,  ‘‘  Am  I 
prepared?  ” and  they  must  say,  No.”  I shall  not  turn 
prophet  to-night ; but  were  it  right  for  me  to  say  so,  I 
fear  not  one  half  of  you  are  prepared  to  die.  Is  that 
true?  Yea,  let  the  speaker  ask  himself  the  question, 


THOUGHTS  ON  THE  LAST  BATTTE. 


293 


“ Am  I prepared  to  meet  my  Maker  faee  to  face?”  Oh, 
sit  in  your  seat  and  catechise  your  souls  with  that  solemn 
question.  Let  each  one  ask  himself,  Am  I prepared, 
should  I be  called,  to  die  ? ” Methinks  I hear  one  say 
with  confidence,  “ I know  that  my  Redeemer  liveth.” 
‘‘  Let  him  that  thinketh  he  standeth  take  heed  lest  he  fall.” 
I hear  another  say  with  trembling  accents, 

“ Ah  ! guilty,  weak,  and  helpless  worm. 

On  Christ’s  kind  arms  I fall  ; 

He  is  my  strength  and  righteousness, 

My  Jesus  and  my  all.” 

Yes,  sweet  words!  I wotild  rather  have  written  that 
one  verse  than  Milton’s  “ Paradise  Lost.”  It  is  such 
a matchless  picture  of  the  true  condition  of  the  be- 
lieving soul.  But  I hear  another  say,  “ I shall  not 
answer  such  a question  as  that.  I am  not  going  to  be 
dull  to-day.  It  may  be  gloomy  weather  outside  to-day, 
but  I do  not  want  to  be  made  melancholy.”  Young 
man,  young  man,  go  thy  way.  Let  thine  heart  cheer 
thee  in  the  days  of  thy  youth ; but  for  all  this  the  Lord 
shall  bring  thee  to  judgment.  What  wilt  thou  do, 
careless  spirit,  when  thy  friends  have  forsaken  thee, 
when  thou  art  alone  with  God  ? Thou  dost  not  like  to 
be  alone,  young  man,  now,  dost  thou  ? A falling  leaf 
wiU  startle  thee.  To  be  alone  an  hour  will  bring  on  an 
insufferable  feeling  of  melancholy.  But  thou  wilt  be 
alone  — and  a dreary  alone  it  will  be — with  God  an 
enemy!  How  wilt  thou  do  in  the  swellings  of  Jordan  ? 
What  wilt  thou  do  when  he  taketh  thee  by  the  hand  at 
eventide,  and  asketh  thee  for  an  account;  when  he 
says,  ‘‘  What  didst  thou  do  in  the  beginning  of  thy 
days  ? how  didst  thou  spend  thy  life  ? ” When  he  asks 

25* 


294 


SERMONS. 


thee,  Where  are  the  years  of  thy  manhood  ? When 
he  questions  thee  about  thy  wasted  Sabbaths,  and  inquires 
how  thy  latter  years  were  spent,  what  wilt  thou  say 
then  ? Speechless,  without  an  answer,  thou  wilt  stand. 
Oh,  I beseech  you,  as  ye  love  yourselves,  take  care ! 
Even  now,  begin  to  weigh  the  solemn  matters  of  eternal 
life.  Oh!  say  not,  “Why  so  earnest?  why  in  such 
haste  ? ” Sirs,  if  I saw  you  lying  in  your  bed,  and  your 
house  was  on  fire,  the  fire  might  be  at  the  bottom  of 
the  house,  and  you  might  slumber  safely  for  the  next 
five  minutes ; but  with  all  my  might  I would  pull  you 
from  your  bed,  or  I would  shout,  “ Awake ! awake ! 
the  flame  is  under  thee.”  So,  with  some  of  you  who 
are  sleeping  over  hell’s  mouth,  slumbering  over  the  pit 
of  perdition,  may  I not  awake  you  ? may  I not  depart 
a little  from  clerical  rules,  and  speak  to  you  as  one 
speaketh  to  his  fellow  whom  he  loves  ? Ah ! if  I loved 
you  not,  I need  not  be  here.  It  is  because  I wish  to  win 
your  souls,  and,  if  it  be  possible,  to  win  for  my  Master 
some  honor,  that  I would  thus  pour  out  my  heart  before 
you.  As  the  Lord  liveth,  sinner,  thou  standest  on  a 
single  plank  over  the  mouth  of  hell,  and  that  plank  is 
rotten.  Thou  hangest  over  the  pit  by  a solitary  rope, 
and  the  strands  of  that  rope  are  breaking.  Thou  art 
like  that  man  of  old,  whom  Dionysius  placed  at  the 
head  of  the  table ; before  him  was  a dainty  feast,  but 
the  man  ate  not,  for  directly  over  his  head  was  a sword 
suspended  by  a hair.  So  art  thou,  sinner.  Let  thy 
cup  be  full,  let  thy  pleasures  be  high,  let  thy  soul  be 
elevated,  seest  thou  that  sword  ? The  next  time  thou 
sittest  in  the  theatre,  look  up  and  see  that  sword;  the 
next  time  thou  art  in  a tavern,  look  at  that  sword ; when 
next  in  thy  business  thou  scornest  the  rules  of  God’s 


THOUGHTS  ON  THE  LAST  BATTLE* 


295 


^;ospel,  look  at  that  sword.  Though  thou  seest  it  not  it 
is  there.  Even  now,  ye  may  hear  God  saying  to 
Gabriel,  ‘‘  Gabriel,  that  man  is  sitting  in  his  seat  in 
the  Hall ; he  is  hearing,  but  is  as  though  he  heard  not; 
unsheathe  thy  blade ; let  the  glittering  sword  cut  through 
that  hair ; let  the  weapon  fall  upon  him  and  divide  his 
soul  and  body.”  Stop^  thou  Gabriel^  stop  I Save  the 
man  a little  while.  Give  him  yet  an  hour,  that  he 
may  repent.  Oh,  let  him  not  die.  True,  he  has  been 
here  these  ten  or  a dozen  nights,  and  he  has  listened 
without  a tear;  but  stop,  and  peradventure  he  may 
repent  yet.  Jesus  backs  up  my  entreaty,  and  he  cries. 

Spare  him  yet  another  year,  till  I dig  about  him  and 
dung  him,  and  though  he  now  cumbers  the  ground,  he 
may  yet  bring  forth  fruit,  that  he  may  not  be  hewn 
down  and  cast  into  the  fire.”  I thank  thee,  O God ; 
thou  wilt  not  cut  him  down  to-night ; but  to-morrow 
may  be  his  last  day.  Ye  may  never  see  the  sun  rise, 
though  you  have  seen  it  set.  Take  heed.  Hear  the 
word  of  God’s  gospel,  and  depart  with  God’s  blessing. 

Whosoever  believeth  on  the  name  of  the  Lord  Jesus 
Christ  shall  be  saved.”  ‘‘  He  that  believeth  and  is  bap- 
tized shall  be  saved.”  He  is  able  to  save  to  the  utter- 
most, all  that  come  unto  him.”  Whosoever  cometh 
unto  him,  he  will  in  no  wise  cast  out.”  Let  every  one 
that  heareth  say,  “ Come ; whosoever  is  athirst,  let  him 
come  and  take  of  the  water  of  life,  freely.” 


SEEMON  XV. 


HEAVEN  AND  HELL.* 


*•  And  I say  unto  you,  that  many  shall  come  from  the  east  and  west,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven.  But  the  children  of 
tlie  kingdom  shall  be  cast  out  into  outer  darkness  : there  shall  be  weeping  and  gnashing 
of  teeth. — Matthew  viii.  11, 12. 

This  is  a land  where  plain  speaking  is  allowed,  and 
where  the  people  are  willing  to  afford  a fair  hearing  to 
any  one  who  can  tell  them  that  which  is  worth  their 
attention.  To-night  I am  quite  certain  of  an  attentive 
audience,  for  I know  you  too  well  to  suppose  otherwise. 
This  field,  as  you  are  all  aware,  is  private  property ; 
and  I would  just  give  a suggestion  to  those  who  go 
out  in  the  open  afi  to  preach  — that  it  is  far  better  to 
get  into  a field,  or  a plot  of  unoccupied  building-ground, 
than  to  block  up  the  roads  and  stop  business;  it  is 
moreover  far  better  to  be  somewhat  under  protection, 
so  that  we  can  at  once  prevent  disturbance. 

To-night,  I shall,  I hope,  encourage  you  to  seek  the 
road  to  heaven.  I shall  also  have  to  utter  some  very 
sharp  things  concerning  the  end  of  the  lost  in  the  pit 

♦ Delivered  in  open  air,  at  Hackney,  to  an  audience  of  twelve  thousand 
persons. 


(296) 


HEAVEN  AND  HELL. 


.297 


of  hell.  Upon  both  these  subjects  I will  try  and  speak, 
as  God  helps  me.  But,  I beseech  you,  as  you  love  your 
souls,  weigh  right  and  wrong  this  night ; see  whether 
what  I say  be  the  truth  of  God.  If  it  be  not,  reject  it 
utterly,  and  cast  it  away ; but  if  it  is,  at  your  peril  dis- 
regard it ; for,  as  you  shall  answer  before  God,  the  great 
Judge  of  heaven  and  earth,  it  will  go  ill  with  you 
if  the  words  of  his  servant  and  of  his  Scripture  be 
despised. 

My  text  has  two  parts.  The  first  is  very  agreeable 
to  my  mind,  and  gives  me  pleasure ; the  second  is  ter- 
riole  in  the  extreme  ; but,  since  they  are  both  the  truth, 
they  must  be  preached.  The  first  part  of  my  text  is, 
‘‘  I say  unto  you,  that  many  shall  come  from  the  east 
and  west,  and  shall  sit  down  with  Abraham,  and  Isaac, 
and  Jacob,  in  the  Idngdom  of  heaven.”  The  sentence 
which  I call  the  black,  dark,  and  threatening  part  is 
this : “ But  the  children  of  the  kingdom  shall  be  cast 
out  into  outer  darkness : there  shall  be  weeping  and 
gnashing  of  teeth.” 

I.  Let  us  take  the  first  part.  Here  is  a most  glo- 
rious promise,  I will  read  it  again  : ‘‘  Many  shall  come 
from  the  east  and  west,  and  shall  sit  down  with  Abra- 
ham, and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven.” 
I like  that  text,  because  it  tells  me  what  heaven  is,  and 
gives  me  a beautiful  picture  of  it.  It  says,  it  is  a 
place  where  I shall  sit  down  with  Abraham,  and  Isaac, 
and  Jacob.  O what  a sweet  thought  that  is  for  the. 
working  man  ! He  often  wipes  the  hot  sweat  from  his 
face,  and  he  wonders  whether  there  is  a land  where  he 
shall  have  to  toil  no  longer.  He  scarcely  ever  eats  a 
mouthful  of  bread  that  is  not  moistened  with  the  sweat 
of  his  brow.  Often  he  comes  home  weary,  and  flings 


298 


SERMONS. 


himself  upon  his  couch,  perhaps  too  tired  to  sleep.  He 
says, ‘‘Oh!  is  there  no  land  where  I can  rest?  Is 
there  no  place  where  I can  sit,  and  for  once  let  these 
weary  limbs  be  still  ? Is  there  no  land  where  I can  be 
quiet  ? Yes,  thou  son  of  toil  and  labor, 

“ There  is  a happy  land 
Far,  far,  away — ” 

where  toil  and  labor  are  unknown.  Beyond  yon  blue 
welkin  there  is  a city  fair  and  bright,  it  walls  are  j'^sper, 
and  its  light  is  brighter  than  the  sun.  There  “the 
weary  are  at  rest,  and  the  wicked  cease  from  troubling. 
Immortal  spirits  are  yonder,  who  never  wipe  sweat 
from  their  brow,  for  “ they  sow  not,  neither  do  they 
reap ; ” they  have  not  to  toil  and  labor. 

‘‘  There,  on  a green  and  flowery  mount, 

Their  weary  souls  shall  sit  ; 

And  with  transporting  joys  recount 
The  labors  of  their  feet.  ’ * 

To  my  mind,  one  of  the  best  views  of  heaven  is,  that 
it  is  a land  of  rest  — especially  to  the  working  man. 
Those  who  have  not  to  work  hard,  think  they  will  love 
heaven  as  a place  of  service.  That  is  very  true.  But 
to  the  working  man,  to  the  man  who  toils  with  his 
brain  or  with  his  hands,  it  must  ever  be  a sweet  thought 
that  there  is  a land  where  we  shall  rest.  Soon,  this 
voice  will  never  be  strained  again  ; soon,  these  lungs 
will  never  have  to  exert  themselves  beyond  their  power ; 
soon,  this  brain  shall  not  be  racked  for  thought ; but  I 
shall  sit  at  the  banquet-table  of  God;  yea,  I shall 
recline  on  the  bosom  of  Abraham,  and  be  at  ease  for- 
ever. Oh ! weary  sons  and  daughters  of  Adam,  you 


HEAVEN  AND  HELL. 


299 


will  not  have  to  drive  the  ploughshare  into  the  un- 
thankful soil  in  heaven,  you  will  not  need  to  rise  to 
daily  toils  before  the  sun  hath  risen,  and  labor  still 
when  the  sun  hath  long  ago  gone  to  his  rest ; but  ye 
shall  be  still,  ye  shall  be  quiet,  ye  shall  rest  yourselves, 
for  all  are  rich  in  heaven,  all  are  happy  there,  all  are 
peaceful.  Toil,  trouble,  travail,  and  labor,  are  words 
that  cannot  be  spelled  in  heaven ; they  have  no  such 
things  there,  for  they  always  rest. 

And  mark  the  good  company  they  sit  with.  They  are 
to  “ sit  down  with  Abraham,  and  Isaac,  and  Jacob.’’ 
Some  people  think  that  in  heaven  we  shall  know  no- 
body. But  our  text  declares  here,  that  we  shall 
sit  down  with  Abraham,  and  Isaac,  and  Jacob.” 
Then  I am  sure  that  we  shall  be  aware  that  they  are 
Abraham,  and  Isaac,  and  Jacob.  I have  heard  of  a 
good  woman,  who  asked  her  husband,  when  she  was 
dying,  “ My  dear,  do  you  think  you  will  know  me 
when  you  and  I get  to  heaven?”  ‘‘Shall  I know 
you  ? ” he  said,  “ why,  I have  always  known  you  while 
I have  been  here,  and  do  you  think  I shall  be  a greater 
fool  when  I get  to  heaven  ? ” I think  it  was  a very 
good  answer.  If  we  have  known  one  another  here,  we 
shall  know  one  another  there.  I have  dear  departed 
friends  up  there,  and  it  is  always  a sweet  thought  to 
me,  that  when  I shall  put  my  foot,  as  I hope  I may, 
upon  the  threshhold  of  heaven,  there  will  come  my  sis- 
ters and  brothers  to  clasp  me  by  the  hand  and  say, 
‘‘  Yes,  thou  loved  one,  and  thou  art  here.”  Dear  rela- 
tives that  have  been  separated,  you  will  meet  again  in 
heaven.  One  of  you  has  lost  a mother  — she  is  gone 
above  ; and  if  you  follow  the  track  of  Jesus,  you  shall 
meet  here  there.  Methinks  I see  yet  another  coming 


300 


SERMONS. 


to  meet  you  at  the  door  of  Paradise ; and  though  the 
ties  of  natural  affection  may  be  in  a measure  forgotten, 
— I may  be  allowed  to  use  a figure  — how  blessed 
would  she  be  as  she  turned  to  God,  and  said,  “ Here 
am  I,  and  the  children  that  thou  hast  given  me.”  We 
shall  recognize  our  friends : — husband,  you  will  know 
your  wife  again.  Mother,  you  will  know  those  dear 
babes  of  yours  — you  marked  their  features  when  they 
lay  panting  and  gasping  for  breath.  You  know  how  ye 
hung  over  their  graves  when  the  cold  sod  was  sprinkled 
over  them,  and  it  was  said,  “ Earth  to  earth,  dust  to 
dust,  and  ashes  to  ashes.”  But  ye  shall  hear  those 
loved  voices  again : ye  shall  hear  those  sweet  voices 
once  more;  ye  shall  yet  know  that  those  whom  ye 
loved  have  been  loved  by  God.  Would  not  that  be  a 
dreary  heaven  for  us  to  inhabit,  where  we  should  be 
alike  unknowing  and  unknown?  I would  not  care 
to  go  to  such  a heaven  as  that.  I believe  that  heaven 
is  a fellowship  of  the  saints,  and  that  we  shall  know 
one  another  there.  I have  often  thought  I should  love 
to  see  Isaiah ; and,  as  soon  as  I get  to  heaven,  me- 
thinks,  I would  ask  for  him,  because  he  spoke  more  of 
Jesus  Christ  than  all  the  rest.  I am  sure  I should 
want  to  find  out  good  George  Whitfield  — he  who  so 
continually  preached  to  the  people,  and  wore  himself 
out  with  a more  than  seraphic  zeal.  O yes ! we  shall 
have  choice  company  in  heaven  when  we  get  there. 
There  will  be  no  distinction  of  learned  and  unlearned, 
clergy  and  laity,  but  we  shall  walk  freely  one  among 
another ; we  shall  feel  that  we  are  brethren ; we  shall 
sit  down  with  Abraham,  and  Isaac,  and  Jacob.”  I 
have  heard  of  a lady  who  was  visited  by  a minister  on 
her  deathbed,  and  she  said  to  him,  I want  to  ask  you 


HEAVEN  AND  HELL. 


301 


one  question,  now  I am  about  to  die.”  ‘‘  Well,”  said 
the  minister,  “ what  is  it?”  “ Oh ! ” said  she,  in  a very 
affected  way,  “ I want  to  know  if  there  are  two  places 
in  heaven,  because  I could  not  bear  that  Betsey  in  the 
kitchen  should  be  in  heaven  along  with  me,  she  is  so 
unrefined  ? ” The  minister  turned  round  and  said, 
“ O don’t  trouble  yourself  about  that,  madam.  There 
is  no  fear  of  that ; for,  until  you  get  rid  of  your  accursed 
pride,  you  will  never  enter  heaven  at  all.”  We  must 
all  get  rid  of  our  pride.  We  must  come  down  and 
stand  on  an  equality  in  the  sight  of  God,  and  see  in 
every  man  a brother,  before  we  can  hope  to  be  found 
in  glory.  Aye,  we  bless  God,  we  thank  him  that  there 
will  be  no  separate  table  for  one  and  for  another.  The 
Jew  and  the  Gentile  will  sit  down  together.  The 
great  and  the  small  shall  feed  in  the  same  pasture,  and 
we  shall  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven.” 

But  my  text  Rath  a yet  greater  depth  of  sweetness, 
for  it  says,  that  ‘‘  many  shall  come  and  shall  sit  down.” 
Some  narrow-minded  bigots  think  that  heaven  will  be 
a very  small  place,  where  there  will  be  a very  few  peo- 
ple, who  went  to  their  chapel  or  their  church.  I con- 
fess, I have  no  wish  for  a very  small  heaven,  and  love 
to  read  in  the  Scriptures  that  there  are  many  mansions 
in  my  Father’s  house.  How  often  do  I hear  people 
say,  “ Ah ! straight  is  the  gate  and  narrow  is  the  way, 
and  few  there  be  that  find  it.  There  will  be  very  few 
in  heaven ; there  will  be  most  lost.”  My  Mend,  I differ 
from  you.  Do  you  think  that  Christ  will  let  the  devil 
beat  him  ? that  he  will  let  the  devil  have  more  in  hell 
than  there  will  be  in  heaven  ? No : it  is  impossible. 
For  then  Satan  would  laugh  at  Christ.  There  will  be 


SERMONS. 


802 

more  in  heaven  than  there  are  among  the  lost.  God 
says,  that  “ there  will  be  a number  that  no  man  can 
number  who  will  be  saved ; ” but  he  never  says,  that 
there  will  be  a number  that  no  man  can  number  that 
will  be  lost.  There  will  be  a host  beyond  all  count 
who  will  get  into  heaven.  What  glad  tidings  for  you 
and  for  me  ! for,  if  there  are  so  many  to  be  saved,  why 
should  not  I be  saved?  why  should  not  you?  why 
should  not  yon  man,  over  the^re  in  the  crowd,  say,  Can- 
not I be  one  among  the  multitude  ? ’’  And  may  not 
that  poor  woman  there  take  heart,  and  say,  Well,  if 
there  were  but  half-a-dozen  saved,  I might  fear  that  I 
should  not  be  one ; but,  since  many  are  to  come,  why 
should  not  I also  be  saved  ? ” Cheer  up,  disconsolate  ! 
Cheer  up,  son  of  mourning,  child  of  sorrow,  there  is 
hope  for  thee  still ! I can  never  Imow  that  any  man  is 
past  God’s  grace.  There  be  a few  that  have  sinned 
that  sin  that  is  unto  death,  and  God  gives  them  up; 
but  the  vast  host  of  mankind  are  yet  within  the  reach 
of  sovereign  mercy  — ‘‘  and  many  of  them  shall  come 
from  the  east  and  from  the  west,  and  shall  sit  down  in 
the  kingdom  of  heaven.” 

Look  at  my  text  again,  and  you  will  see  where  these 
people  come  from.  They  are  to  ‘‘  come  from  the  east 
and  west.”  The  Jews  said  that  they  would  aU  come 
from  Palestine,  every  one  of  them,  every  man,  woman, 
and  child ; that  there  would  not  be  one  in  heaven  that 
was  not  a Jew.  And  the  Pharisees  thought  that,  if 
they  were  not  all  Pharisees,  they  could  not  be  saved. 
But  Jesus  Christ  said,  there  will  be  many  that  will 
come  from  the  east  and  from  the  west.  There  will  be 
a multitude  from  that  far  off  land  of  China,  for  God  is 
doing  a great  work  there,  and  we  hope  that  the  gospel 


HEAVEN  AND  HELL. 


303 


will  yet  be  victorious  in  that  land.  There  will  be  a 
multitude  from  this  western  land  of  England,  from  the 
western  country  beyond  the  sea  in  America,  and  from 
the  south  in  Australia,  and  from  the  north  in  Canada, 
Siberia,  and  Russia.  From  the  uttermost  parts  of  the 
earth  there  shall  come  many  to  sit  down  in  the  king- 
dom of  God.  But  I do  not  think  this  text  is  to  be 
understood  so  much  geographically  as  spiritually. 
When  it  says  that  they  shall  come  from  the  east  and 
west,”  I think  it  does  not  refer  to  nations  particularly, 
but  to  different  kinds  of  people.  Now,  “ the  east  and 
the  west  ” signify  those  who  are  the  very  furthest  off 
from  religion ; yet  many  of  them  will  be  saved  and  get 
to  heaven.  There  is  a class  of  persons  who  will 
always  be  looked  upon  as  hopeless.  Many  a time 
have  I heard  a man  or  woman  say  of  such  a one,  “ He 
cannot  be  saved : he  is  too  abandoned.  What  is  he 
good  for  ? Ask  him  to  go  to  a place  of  worship  — he 
was  drunk  on  Saturday  night.  What  would  be  the 
use  of  reasoning  with  him?  There  is  no  hope  for  him. 
He  is  a hardened  fellow.  See  what  he  has  done  these 
many  years.  What  good  will  it  be  to  speak  to  him  ? 
Now,  hear  this,  ye  who  think  your  fellows  worse  than 
yourselves  — ye  who  condemn  others,  whereas  ye  are 
often  just  as  guilty : Jesus  Christ  says,  many  shall  come 
from  the  east  and  west.”  There  will  be  many  in  heaven 
that  were  drunkards  once.  I believe,  among  that  blood- 
bought  throng,  there  are  many  who  reeled  in  and  out 
the  tavern  half  their  lifetime.  But,  by  the  power  of 
divine  grace,  they  were  able  to  dash  the  liquor-cup  to 
the  ground.  They  renounced  the  riot  of  intoxication 
— fled  away  from  it  — and  served  God.  Yes!  Ther 
will  be  many  in  heaven  who  were  drunkards  on  eartl 


304 


SERMONS, 


There  will  be  many  harlots : some  of  the  most  aban- 
doned will  be  found  there.  You  remember  the  story 
of  Whitfield’s  once  saying,  that  there  would  be  some 
in  heaven  who  were  the  devil’s  castaways ; ” some 
that  the  devil  would  hardly  think  good  enough  for  him, 
and  yet  whom  Christ  would  save.  Lady  Huntingdon 
once  gently  hinted  that  such  language  was  not  quite 
proper.  But,  just  at  the  time,  there  happened  to  be 
heard  come  a ring  at  the  bell,  and  Whitfield  went 
down  stairs.  Afterwards  he  came  up  and  said,  ‘‘  Your 
ladyship,  what  do  you  think  a poor  woman  had  to  say 
to  me  just  now  ? She  was  a sad  profligate,  and  she 
said,  ‘ O,  Mr.  Whitfield,  when  you  were  preaching,  you 
told  us  that  Christ  would  take  in  the  devil’s  castaways, 
and  I am  one  of  them,’  ” and  that  was  the  means  of  her 
salvation.  Shall  anybody  ever  check  us  from  preach- 
ing to  the  lowest  of  the  low  ? I have  been  accused  of 
getting  all  the  rabble  of  London  around  me.  God 
bless* the  rabble!  God  save  the  rabble!  then,  say  1. 
But,  suppose  they  are  “ the  rabble,”  who  need  the 
gospel  more  than  they  do?  Who  require  to  have 
Christ  preached  to  them  more  than  they  do?  We  have 
lots  of  those  who  preach  to  ladies  and  gentlemen,  and 
we  want  some  one  to  preach  to  the  rabble  in  these  de- 
generate days.  Oh ! here  is  comfort  for  me,  for  many 
of  the  rabble  are  to  come  from  the  east  and  from  the 
west.  Oh ! what  would  you  think  if  you  were  to  see 
the  difference  between  some  that  are  in  heaven  and 
some  that  shall  be  there  ? There  might  be  found  one 
whose  hair  hangs  across  his  eyes,  his  locks  are  matted, 
he  looks  horrible,  his  bloated  eyes  start  from  his  face, 
he  grins  almost  like  an  idiot,  he  has  drunk  away  his 
^^ery  brain  until  life  seems  to  have  departed,  so  far  as 


HEAVEN  AND  HELL. 


305 


sense  and  being  are  concerned;  yet  I would  tell  to  you, 
‘‘  that  man  is  capable  of  salvation  ’’  — and  in  a few 
years  I might  say  ‘‘look  up  yonder;”  see  you  that  bright 
star  ? discern  you  that  man  with  a crown  of  pure  gold 
upon  his  head  ? do  you  notice  that  being  clad  in  robes 
of  sapphire  and  in  garments  of  light  ? That  is  the 
selfsame  man  who  sat  there  a poor  benighted,  almost 
idiotic  being;  yet  sovereign  grace  and  mercy  have 
saved  him ! There  are  none,  except  those,  as  I have 
said  before,  who  have  sinned  the  unpardonable  sin, 
who  are  beyond  God^s  mercy.  Fetch  me  out  the  worst, 
and  still  I would  preach  the  gospel  to  them ; fetch  me 
out  the  vilest,  still  I would  preach  to  them,  because  I 
recollect  my  Master  said,  “ Go  ye  out  into  the  highways 
and  hedges  and  compel  them  to  come  in  that  my  house 
may  be  filled.”  “ Many  shall  come  from  the  east  and 
west,  and  shall  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven.” 

There  is  one  more  word  I must  notice  before  I have 
’done  with  this  sweet  portion — that  is  the  word  ^^shallP 
Oh!  I love  God’s  “shalls”  and  “wills.”  There  is 
nothing  comparable  to  them.  Let  a man  say  “ shall,” 
what  is  it  good  for  ? “I  will,”  says  man,  and  he  never 
performs ; “ I shall,”  says  he,  and  he  breaks  his  promise. 
But  it  is  never  so  with  God’s  “ shalls.”  If  he  says 
“ shall  ” it  shall  be ; when  he  says  “ wiU  ” it  will  be. 
Now  he  has  said  here,  “ many  shall  come.”  The  devil 
says  “ they  shall  not  come ; ” but  “ they  shall  come.” 
Their  sins  say  “you  can’t  come;”  God  says  you  “shall 
come.”  You,  yourselves,  say,  “ you  won’t  come;”  God 
says  “ you  shall  come.”  Yes ! there  are  some  here  who 
are  laughing  at  salvation,  who  can  scoff  at  Christ  and 
mock  at  the  gospel ; but  I tell  you  some  of  you  sliall 
26* 


306 


SERMONS. 


come  yet.  “ What ! ’’  you  say,  can  God  make  me 
become  a Christian  I tell  you  yes,  for  herein  rests 
the  power  of  the  gospel.  It  does  not  ask  your  consent; 
but  it  gets  it.  It  does  not  say,  Will  you  have  it?  but  it 
makes  you  willing  in  the  day  of  God^s  power.  Not 
against  your  will,  but  it  makes  you  willing.  It  shows 
you  its  value,  and  then  you  fall  in  love  with  it ; and 
straightway  you  run  after  it  and  have  it.  Many  people 
have  said,  “ we  will  not  have  anything  to  do  with  reli- 
gion,’’ yet  they  have  been  converted.  I have  heard  of 
a man  who  once  went  to  chapel  to  hear  the  singing, 
and  as  soon  as  the  minister  began  to  preach,  he  put  his 
fingers  in  his  ears  and  would  not  listen.  But  by-and- 
by  some  tiny  insect  settled  on  his  face,  so  that  he  was 
obliged  to  take  one  finger  out  of  his  ears  to  brush  it 
away.  Just  then  the  minister  said,  he  that  hath  ears 
to  hear  let  him  hear.”  The  man  listened ; and  God 
met  with  him  at  that  moment  to  his  soul’s  conversion. 
He  went  out  a new  man,  a changed  character.  He  who 
came  in  to  laugh  retired  to  pray ; he  who  came  in  to  mock 
went  out  to  bend  his  knee  in  penitence  ; he  who  entered 
to  spend  an  idle  hour  went  home  to  spend  an  hour  in  de- 
votion with  his  God.  The  sinner  became  a saint ; the 
profligate  became  a penitent.  Who  knows  that  there 
may  not  be  some  like  that  here?  The  gospel  wants 
not  your  consent,  it  gets  it.  It  knocks  the  enmity  out 
of  your  heart.  You  say,  “I  do  not  want  to  be  saved;” 
Christ  says  you  shall  be.  He  makes  your  will  turn 
round,  and  then  you  cry,  “Lord,  save,  or  I perish.” 
Ah,  might  Heaven  exclaim,  “ I knew  I would  make  you 
say  that;”  and  then  he  rejoices  over  you  because  he 
has  changed  your  will  and  made  you  willing  in  the  day 
of  his  power.  If  Jesus  Christ  were  to  stand  on  this 


HEAVEN  AND  HELL. 


307 


plat  .m  to-night,  what  would  many  people  do  wi^ 
him?  ‘‘O!”  say  some,  ‘‘we  would  make  him  a King.’’ 
J do  not  believe  it.  They  would  crucify  him  again,  if 
they  had  the  opportunity.  If  he  were  to  come  and  say, 
“ Here  I am,  I love  you,  will  you  be  saved  by  me  ? ” 
not  one  of  you  would  consent  if  you  were  left  to  your 
will.  If  he  should  look  upon  you  with  those  eyes, 
before  whose  power  the  lion  would  have  crouched ; if 
he  spoke  with  that  voice  which  poured  forth  a cataract 
of  eloquence  like  a stream  of  nectar  rolling  down  from 
the  cliffs  above,  not  a single  person  would  come  to  be 
his  disciple.  No ; it  wants  the  power  of  the  Spirit  to 
make  men  come  to  Jesus  Christ.  He  himself  said, 
“ No  man  can  come  to  me  except  the  Father  who  hath 
sent  me  draw  him.”  Ah ! we  want  that ; and  here  we 
have  it.  They  shall  come ! they  shall  come ! ye  may 
laugh,  ye  may  despise  us;  but  Jesus  Christ  shall  not 
die  for  nothing.  If  some  of  you  reject  him  there  are 
some  that  will  not.  If  there  are  some  that  are  not 
saved,  others  shall  be.  Christ  shall  see  his  seed,  he  shall 
prolong  his  days,  and  the  pleasure  of  the  Lord  shall 
prosper  in  his  hands.  Some  think  that  Christ  died,  and 
yet,  that  some  for  whom  he  died  will  be  lost.  I never 
could  understand  that  doctrine.  If  Jesus,  my  surety, 
bore  my  griefs  and  carried  my  sorrows,  I believe  my- 
self to  be  as  secure  as  the  angels  in  heaven.  God  can- 
not ask  payment  twice.  If  Christ  paid  my  debt,  shall 
I have  to  pay  it  again  ? No. 

“ Free  from  sin  I walk  at  large. 

The  Saviour’s  blood ’s  my  full  discharge  ; 

At  his  dear  feet  content  I lay, 

A sinner  saved,  and  homage  pay.” 

They  shall  come ! They  shall  come  ! And  nought  in 


308 


SERMONS. 


heaven,  nor  on  earth,  nor  in  hell,  can  stop  them  from 
coming. 

And  now,  thou  chief  of  sinners,  list  one  moment, 
while  I call  thee  to  Jesus.  There  is  one  person 
here  to-night,  who  thinks  himself  the  worst  soul 
that  ever  lived.  There  is  one  who  says  to  him- 
self, ‘‘  I do  not  deserve  to  be  called  to  Christ,  I am 
sure ! ” Soul ! I call  thee  ! thou  lost,  most  wretched 
outcast,  this  night,  by  authority  given  me  of  God,  I 
call  thee  to  come  to  my  Saviour.  Sometime  ago, 
when  I went  into  the  County  Court  to  see  what  they 
were  doing,  I heard  a man’s  name  called  out,  and 
immediately  the  man  said,  “Make  way!  make  way! 
they  call  me!”  And  up  he  came.  Now,  I call  the 
chief  of  sinners  to-night,  and  let  him  say,  “ Make  way ! 
make  way  doubts ! make  way  fears ! make  way  sins ! 
Christ  calls  me!  And  if  Christ  calls  me,  that  is 
enough ! ” 

“I’ll  to  his  gracious  feet  approach 
Whose  sceptre  mercy  gives. 

Perhaps  he  may  command  me  “ Touch  ! ** 

And  then  the  suppliant  lives. 

“ I can  but  perish  if  I go  ; 

I am  resolved  to  try, 

For  if  I stay  away,  I know 
I must  forever  die. 

“ But,  should  I die  with  mercies  sought, 

When  I the  king  have  tried, 

That  were  to  die,  delightful  thought ! 

As  sinner  never  died.” 

Go  and  try  my  Saviour ! Go  and  try  my  Saviour ! 
If  he  casts  you  away  after  you  have  sought  him,  tell  it 
in  the  pit,  that  Christ  would  not  hear  you.  But  that 


HEAVEN  AND  HELL. 


309 


you  shall  never  be  allowed  to  do.  It  would  dishonor 
the  mercy  of  the  covenant  for  God  to  cast  away  one 
penitent  sinner  ; and  it  never  shall  be  while  it  is  writ- 
ten, ‘‘  Many  shall  come  from  the  east  and  west,  and 
shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in 
the  kingdom  of  heaven.’’ 

11.  The  second  part  of  my  text  is  heart-breaking. 
I could  preach  with  great  delight  to  myself  from  the 
first  part ; but  here  is  a dreary  task  to  my  soul,  because 
there  are  gloomy  words  here.  But,  as  I have  told  you, 
what  is  written  in  the  Bible  must  be  preached,  whether 
it  be  gloomy  or  cheerful.  There  are  some  ministers 
who  never  mention  anything  about  heU.  I heard  of  a 
minister,  who  once  said  to  his  congregation,  “ If  you 
do  not  love  the  Lord  Jesus  Christ,  you  will  be  sent  to 
that  place  which  it  is  not  polite  to  mention.”  He 
ought  not  to  have  been  allowed  to  preach  again,  I am 
sure,  if  he  could  not  use  plain  words.  Now,  if  I saw 
that  house  on  fire  over  there,  do  you  think  I would 
stand  and  say,  “ I believe  the  operation  of  combustion 
is  proceeding  yonder?”  No ; I would  call  out  Fire! 
Fire!”  and  then  everybody  would  know  what  I meant. 
So,  if  the  Bible  says,  “ The  children  of  the  kingdom 
shall  be  cast  out  into  outer  darkness,”  am  I to  stand 
here  and  mince  the  matter  at  all?  God  forbid!  We 
must  speak  the  truth  as  it  is  written.  It  is  a terrible 
truth,  for  it  says,  ‘‘  the  children  of  the  kingdom  shall  be 
cast  out!”  Now,  who  are  those  children?  I wiU  teU 
you.  “ The  children  of  the  kingdom”  are  those  people 
who  are  noted  for  the  externals  of  piety,  but  who  have 
nothing  of  the  internals  of  it.  People  whom  you  will 
see,  with  their  Bibles  and  Hymn  Books,  marching  off  to 
ohijpel  as  religiously  as  possible,  or  going  to  church  as 


SERMONS. 


410 

devoutly  and  demurely  as  they  can,  looking  as  sombre 
and  serious  as  parish  beadles,  and  fancying  that  they  are 
quite  sure  to  be  saved,  though  their  heart  is  not  in  the 
matter  ; nothing  but  their  bodies.  These  are  the  per- 
sons who  are  “ the  children  of  the  kingdom.”  They 
have  no  grace,  no  life,  no  Christ,  and  they  shall  be  cast 
into  utter  darkness. 

Again,  these  people  are  the  children  of  pious  fathers 
and  mothers.  There  is  nothing  touches  a man’s  heart, 
mark  you,  like  talking  about  his  mother.  I have  heard 
of  a swearing  sailor,  whom  nobody  could  manage,  not 
even  the  police,  who  was  always  making  some  dis- 
turbance wherever  he  went.  Once  he  went  into  a 
place  of  worship,  and  no  one  could  keep  him  stHl ; but 
a gentleman  went  up  and  said  to  him,  “ Jack,  you  had 
a mother  once.”  With  that  the  tears  ran  down  his 
cheeks.  He  said,  Ha ! bless  you,  sir,  I had ; and  I 
brought  her  gray  hairs  with  sorrow  to  the  grave,  and  a 
pretty  fellow  I am  to  be  here  to-night.”  He  then  sat 
down,  quite  sobered  and  subdued  by  the  very  mention 
of  his  mother.  Ah ! and  there  are  some  of  you,  ‘‘  chil- 
dren of  the  kingdom,”  who  can  remember  your  mothers. 
Your  mother  took  you  on  her  knee  and  taught  you 
early  to  pray ; your  father  tutored  you  in  the  ways  of 
godliness.  And  yet  you  are  here  to-night,  without 
grace  in  your  heart  — without  hope  of  heaven.  You 
are  going  downwards  towards  hell  as  fast  as  your  feet 
can  carry  you.  There  are  some  of  you  who  have 
broken  your  poor  mother’s  heart.  Oh  ! if  I could  tell 
you  what  she  has  suffered  for  you  when  you  have  at 
night  been  indulging  in  your  sin.  Do  you  know  what 
your  guilt  will  be,  ye  children  of  the  Idngdom,”  if  ye 
perish  after  a pious  mother’s  prayers  and  tears  have 


HEAVEN  AND  HELL. 


311 


fallen  upon  you  ? I can  conceive  of  no  one  entering 
heJ  with  a worse  grace  than  the  man  who  goes  there 
with  drops  of  his  mother’s  tears  on  his  head,  and  with 
his  father’s  prayers  following  him  at  his  heels.  Some 
of  you  will  inevitably  endure  this  doom ; some  of  you, 
young  men  and  women,  shall  w^ake  up  one  day  and 
find  yourselves  in  utter  darkness,  while  your  parents 
shall  be  up  there  in  heaven,  looking  down  upon  you 
with  upbraiding  eyes,  seeming  to  say,  “ What ! after  % 
all  we  did  for  you,  all  we  said,  are  ye  come  to  this?” 

“ Children  of  the  kingdom ! ” do  not  think  that  a pious 
mother  can  save  you.  Do  not  think,  because  your 
father  was  a member  of  such-and-such  a church,  that 
his  godliness  will  save  you.  I can  suppose  some  one 
standing  at  heaven’s  gate,  and  demanding,  ‘‘  Let  me 
in ! Let  me  in ! ” What  for  ? ‘‘  Because  my  mother 

is  in  there.”  Your  mother  had  nothing  to  do  with  you. 
If  she  was  holy,  she  was  holy  for  herself ; if  she  was 
evil,  she  was  evil  for  herself.  “ But  my  grandfather 
prayed  for  me  ? ” That  is  no  use : did  you  pray  for 
yourself?  ‘‘No;  I did  not.”  Then  grandfather’s 
prayers,  and  grandmother’s  prayers,  and  father’s  and 
mother’s  prayers  may  be  piled  on  the  top  of  one 
another  till  they  reach  the  stars,  but  they  never  can 
make  a ladder  for  you  to  go  to  heaven  by.  You  must 
seek  God  for  yourself ; or  rather  God  must  seek  you. 
You  must  have  vital  experience  of  godliness  in  your 
heart,  or  else  you  are  lost,  even  though  all  your  friends 
were  in  heaven.  That  was  a dreadful  dieam  which  a 
pious  mother  once  had,  and  told  to  her  children.  She 
thought  the  judgment-day  was  come.  The  great  books 
were  opened.  They  all  stood  before  God.  And  Jesus 
Christ  said,  “ Separate  the  chaff  from  the  wheat ; put 


312 


tSKRMONS. 


the  goats  on  the  left  hand,  and  the  sheep  on  the  right.” 
The  mother  dreamed  that  she  and  her  children  were 
standing  just  in  the  middle  of  the  great  assembly.  And 
the  angel  came,  and  said,  I must  take  the  mother, 
she  is  a sheep : she  must  go  to  the  right  hand.  The 
children  are  goats:  they  must  go  on  the  left.”  She 
thought  as  she  went,  her  children  clutched  her,  and  said, 
“Mother,  can  we  part?  Must  we  be  separated?” 

* She  then  put  her  arms  around  them,  and  seemed  to 
say,  “ My  children,  I would,  if  possible,  take  you 
with  me.”  But  in  a moment  the  angel  touched  her : 
her  cheeks  were  dried,  and  now,  overcoming  natural 
affection,  being  rendered  supernatural  and  sublime, 
resigned  to  God’s  will,  she  said,  “ My  children,  I taught 
you  well,  I trained  you  up,  and  you  forsook  the  ways 
of  God ; and  now  all  I have  to  say  is.  Amen  to  your 
condemnation.”  Thereupon  they  were  snatched  away, 
and  she  saw  them  in  perpetual  torment,  while  she  was 
in  heaven.  Young  man,  what  will  you  think,  when 
the  last  day  comes,  to  hear  Christ  say,  “Depart,  ye 
cursed  ? ” And  there  will  be  a voice  just  behind  him, 
saying.  Amen.  And,  as  you  inquire  whence  came  the 
voice,  you  will  find  it  was  your  mother.  Or,  young 
woman,  when  thou  art  cast  away  into  utter  darkness, 
what  will  you  think  to  hear  a voice  saying,  iVmen. 
And  as  you  look,  there  sits  your  father,  his  lips  still 
moving  with  the  solemn  curse.  Ah!  “children  of  the 
kingdom,”  the  penitent  reprobates  will  enter  heaven, 
many  of  them;  pubbcans  and  sinners  will  get  there; 
repenting  drunkards  and  swearers  will  be  saved ; but 
many  of  the  “ children  of  the  kingdom”  will  be  cast 
out.  Oh ! to  think  that  you  who  have  been  so  well 
trained  should  be  lost,  while  many  of  the  worse  will  be 


HEAVEN  AND  HELL. 


813 


saved.  It  will  be  the  hell  of  hells  for  you  to  look  up 
and  see  there  “ poor  Jack,”  the  drunkard,  lying  in 
Abraham’s  bosom,  while  you,  who  have  had  a pious 
mother,  are  cast  into  hell,  simply  because  you  would 
not  believe  on  the  Lord  Jesus  Christ,  but  put  his  gospel 
from  you,  and  lived  and  died  without  it ! That  were 
the  very  sting  of  all,  to  see  ourselves  cast  away,  when 
the  chief  of  sinners  finds  salvation. 

Now  list  to  me  a little  while  — I will  not  detain  you 
long — whilst  I undertake  the  doleful  task  of  telling 
you  what  is  to  become  of  these  “ children  of  the  king- 
dom.” Jesus  Christ  says  they  are  to  be  ‘‘cast  into  utter 
darkness,  where  there  is  weeping  and  gnashing  of  teeth.” 

First,  notice,  they  are  to  be  cast  out.  They  are  not 
said  to  go  ; but,  when  they  come  to  heaven’s  gates,  they 
are  to  be  cast  out.  As  soon  as  hypocrites  arrive  at  the 
gates  of  heaven.  Justice  will  say,  “ There  he  comes ! 
there  he  comes ! He  spurned  a father’s  prayers,  and 
mocked  a mother’s  tears.  He  has  forced  his  way  down- 
ward against  all  the  advantages  mercy  has  supplied. 
And  now,  there  he  comes.  Gabriel,  take  the  man.” 
The  angel,  binding  you  hand  and  foot,  holds  you  one 
single  moment  over  the  mouth  of  the  chasm.  He  bids 
you  look  down — down  — down.  There  is  no  bottom  ; 
and  you  hear  coming  up  from  the  abyss,  sullen  moans, 
and  hollow  groans,  and  screams  of  tortured  ghosts. 
You  quiver,  your  bones  melt  like  wax,  and  your  mar- 
row quakes  within  you.  Where  is  now  thy  might  ? 
and  where  thy  boasting  and  bragging?  Ye  shriek  and 
cry,  ye  beg  for  mercy ; but  the  angel,  with  one  tremend- 
ous grasp,  seizes  you  fast,  and  then  hurls  you  down, 
with  the  cry,  “ Away,  away!”  And  down  you  go  to 
the  pit  that  is  bottomless,  and  roll  forever  downward — 


314 


SERMONS. 


downward — downward — ne’er  to  find  a resting-place 
for  the  sole  of  your  feet.  Ye  shall  be  cast  out. 

And  where  are  you  to  be  cast  to  ? Ye  are  to  be  cast 
“into  outer  darkness;”  ye  are  to  be  put  in  the  place 
where  there  will  be  no  hope.  For,  by  “ light,”  in  Scrip- 
ture, we  understand  “ hope ;”  and  you  are  to  be  put 
“ into  outer  darkness,”  where  there  is  no  light — no  hope. 
Is  there  a man  here  who  has  no  hope?  I cannot 
suppose  such  a person.  One  of  you,  perhaps,  says,  “ I 
am  thirty  pounds  in  debt,  and  shall  be  sold  up  by-and- 
by  ; but  I have  a hope  that  I may  get  a loan,  and  so 
escape  my  difficulty.”  Says  another,  “ My  business  is 
ruined,  but  things  may  take  a turn  yet  — 1 have  a 
hope.”  Says  another,  “ I am  in  great  distress,  but  I 
hope  that  God  will  provide  for  me.”  Another  says,  “ I 
am  fifty  pounds  in  debt ; I am  sorry  for  it ; but  I will 
set  these  strong  hands  to  work,  and  do  my  best  to  get 
out  of  it.”  One  of  you  thinks  a friend  is  dying,  but 
you  have  a hope  that,  perhaps,  the  fever  may  take  a 
turn  — that  he  may  yet  live.  But,  in  hell,  there  is  no 
hope.  They  have  not  even  the  hope  of  dying — the 
hope  of  being  annihilated.  forever  — forever 

— forever — lost ! On  every  chain  in  hell,  there  iswTitten 
“ forever.”  In  the  fires,  there  blazes  out  the  words,  “ for- 
ever.” Up  above  their  heads,  they  read  “ forever.” 
Their  eyes  are  galled,  and  their  hearts  are  pained  with 
the  thought  that  it  is  “ forever.”  Oh ! if  I could  tell 
you  to-night  that  heU  would  one  day  be  burned  out,  and 
that  those  who  were  lost  might  be  saved,  there  would 
be  a jubilee  in  hell  at  the  very  thought  of  it.  But  it 
cannot  be  — it  is  “ forever  ” they  are  “ cast  into  utter 
darkness.” 

But  I want  to  get  over  this  as  quickly  as  I can ; for 


HEAVEN  AND  HELL. 


315 


who  can  bear  to  talk  thus  to  his  fellow  creatures? 
What  is  it  that  the  lost  are  doing  ? They  are  weep- 
ing and  gnashing  their  teeth.”  Do  you  gnash  your 
teeth  now  ? You  would  not  do  it  except  you  were  in 
pain  and  agony.  Well,  in  hell  there  is  always  gnashing 
of  teeth.  And  do  you  know  why?  There  is  one 
gnashing  his  teeth  at  his  companion,  and  mutters,  ‘‘  I 
was  led  into  hell  by  you ; you  led  me  astray,  you  taught 
me  to  drink  the  first  time.”  And  the  other  gnashes  his 
teeth  and  says,  “ What  if  I did  ? you  made  me  worse 
than  I should  have  been  in  after  times.”  There  is  a 
child  who  looks  at  her  mother,  and  says,  “ Mother,  you 
trained  me  up  to  vice.”  And  the  mother  gnashes  her 
teeth  again  at  the  child,  and  says,  “ I have  no  pity  for 
you,  for  you  excelled  me  in  it,  and  led  me  into  deeper 
sin.”  Fathers  gnash  their  teeth  at  their  sons,  and  sons 
at  their  fathers.  And,  methinks,  if  there  are  any  who 
will  have  to  gnash  their  teeth  more  than  others,  it  will 
be  seducers,  when  they  see  those  whom  they  have  led 
from  the  patiis  of  virtue,  and  hear  them  saying,  “ Ah ! 
we  are  glad  you  are  in  hell  with  us,  you  deserve  it,  for 
you  led  us  here.”  Have  any  of  you,  to-night,  upon 
your  consciences  the  fact  that  you  have  led  others  to 
the  pit?  O may  sovereign  grace  forgive  you.  ‘‘We 
have  gone  astray  like  lost  sheep.”  said  David.  Now,  a 
lost  sheep  never  goes  astray  alone,  if  it  is  one  of  a flock. 
I lately  read  of  a sheep  that  leaped  over  the  parapet  of 
a bridge,  and  was  followed  by  every  one  of  the  flock. 
So,  if  one  man  goes  astray,  he  leads  others  with  him. 
Some  of  you  will  have  to  account  for  others’  sins  when 
you  get  to  hell,  as  well  as  your  own.  Oh,  what 
“weeeping  and  gnashing  of  teeth”  there  will  be  in 
that  pit ! 


316 


SERxMONS. 


Now  shut  the  black  book.  Who  wants  to  say  any 
more  about  it  ? I have  warned  you  solemnly.  I have 
told  you  of  the  wrath  to  come  ? The  evening  darkens 
and  the  sun  is  setting.  Ah!  and  the  evenings  darken 
with  some  of  you.  I can  see  gray-headed  men  here. 
Are  your  gray  hairs  a crown  of  glory,  or  a fooPs  cap  to 
you  ? Are  you  on  the  very  verge  of  heaven,  or  are 
you  tottering  on  the  brink  of  your  grave,  and  sinking 
down  to  perdition? 

Let  me  warn  you,  gray-headed  men ; your  evening 
is  coming.  O,  poor  tottering  gray-head,  wilt  thou  take 
the  last  step  into  the  pit  ? Let  a young  child  step  be- 
fore thee,  and  beg  thee  to  consider.  There  is  thy  staff’ 
— it  has  nothing  of  earth  to  rest  upon:  and  now,  ere 
thou  diest,  bethink  thyself  this  night ; let  seventy  years 
of  sin  start  up;  let  the  ghosts  of  thy  forgotten  trans- 
gressions march  before  thine  eyes.  What  wilt  thou  do 
with  seventy  wasted  years  to  answer  for — with  seventy 
years  of  criminality  to  bring  before  God  ? God  give 
thee  grace  this  night  to  repent  and  to  put  thy  trust  in 
Jesus. 

And  you  middle-aged  men  are  not  safe ; the  evening 
lowers  with  you,  too ; you  may  soon  die.  A few  morn- 
ings ago,  I was  roused  early  from  my  bed,  by  the 
request  that  I would  hasten  to  see  a dying  man.  I 
hurried  off  with  all  speed  to  see  the  poor  creature ; 
but,  when  I reached  the  house,  he  was  dead  — a corpse. 
As  I stood  in  the  room,  I thought,  “ Ah ! that  man 
little  thought  he  should  die  so  soon.”  There  were  his 
wife  and  children,  and  friends  — they  little  thought  he 
should  die ; for  he  was  hale,  strong,  and  hearty  but  a 
few  days  before.  None  of  you  have  a lease  of  your 
lives.  If  you  have,  where  is  it  ? Go  and  see  if  you 


HEAVEN  Ax\D  HELL. 


317 


have  it  anywhere  in  your  chest  at  home.  No!  ye  may 
die  to-morrow.  Let  me  therefore  warn  you  by  the 
mercy  of  God ; let  me  speak  to  you  as  a brother  may 
speak ; for  I love  you,  you  know  I do,  and  would  press 
the  matter  home  to  your  hearts.  Oh,  to  be  amongst 
the  many  who  shall  be  accepted  in  Christ  — how  blessed 
that  will  be  ! and  God  has  said  that  whosoever  shall  call 
on  his  name  shall  be  saved : he  casts  out  none  that 
come  unto  him  through  Christ. 

And  now,  ye  youths  and  maidens,  one  word  with 
you.  Perhaps  ye  think  that  religion  is  not  for  you. 
“ Let  us  be  happy,’’  say  you : ‘‘  let  us  be  merry  and 
joyous.”  How  long,  young  man,  how  long?  “ Till  I 
am  twenty-one.”  Are  you  sure  that  you  will  li\e  till 
then  ? Let  me  tell  you  one  thing.  If  you  do  live  till 
that  time,  if  you  have  no  heart  for  God  now,  you  will 
have  none  then.  Men  do  not  get  better  if  left  alone. 
It  is  with  them  as  with  a garden : if  you  let  it  alone, 
and  permit  weeds  to  grow,  you  will  not  expect  to  find 
it  better  in  six  months  — but  worse.  Ah!  men  talk  as 
if  they  could  repent  when  they  like.  It  is  the  work  of 
God  to  give  us  repentance.  Some  even  say,  “ I shall 
turn  to  God  on  such-and-such  a day.  Ah  ! if  you  felt 
aright,  you  would  say,  “ I must  run  to  God,  and  ask 
him  to  give  me  repentance  now,  lest  I should  die  be- 
fore I have  found  Jesus  Christ,  my  Saviour.” 

Now,  one  word  in  conclusion.  I have  told  you  of 
heaven  and  hell ; what  is  the  way,  then,  to  escape  from 
hell  and  to  be  found  in  heaven?  I will  not  tell  you  my 
old  tale  again  to-night.  I recollect  when  I told  it  you 
before,  a good  friend  in  the  crowd  said,  ‘‘  Tell  us  some- 
thing fresh,  old  fellow.”  Now  really,  in  preaching  ten 
times  a week,  we  cannot  always  say  things  fresh.  You 
27* 


318 


SERMONS. 


have  heard  John  Gough,  and  you  know  he  tells  hia 
tales  over  again,  I have  nothing  but  the  old  gospel 
“ He  that  believeth  and  is  baptized  shall  be  saved.” 
There  is  nothing  here  of  works.  It  does  not  say,  “ He 
who  is  a good  man  shall  be  saved,”  but  ‘‘he  who 
believes  and  is  baptized.”  Well,  what  is  it  to  believe? 
It  is  to  put  your  trust  entirely  upon  Jesus.  Poor  Peter 
once  believed,  and  Jesus  Christ  said  to  him,  “ Come  on, 
Peter,  walk  to  me  on  the  water.”  Peter  went  stepping 
along  on  the  tops  of  the  waves  without  sinking ; but 
when  he  looked  at  the  waves,  he  began  to  tremble,  and 
down  he  went.  Now,  poor  sinner,  Christ  says,  “ Come 
on  ; walk  on  your  sins  ; come  to  me ; ” and  if  you  do, 
he  will  give  you  power.  If  you  believe  on  Christ,  you 
will  be  able  to  walk  over  your  sins  — to  tread  upon 
them  and  overcome  them.  I can  remember  the  time 
when  my  sins  first  stared  me  in  the  face.  I thought 
myself  the  most  accursed  of  all  men.  I had  not  com- 
mitted any  very  great  open  transgressions  against 
God;  but  I recollected  that  I had  been  weU  trained 
and  tutored,  and  I thought  my  sins  were  thus  greater 
than  other  people’s.  I cried  to  God  to  have  mercy; 
but  I feared  that  he  would  not  pardon  me.  Month 
after  month,  I cried  to  God,  but  he  did  not  hear  me, 
and  I knew  not  what  it  was  to  be  saved.  Sometimes 
I was  so  weary  of  the  world  that  I desired  to  die ; but 
then  I recollected  that  there  was  a worse  world  after 
this,  and  that  it  would  be  an  ill  matter  to  rush  before 
my  Maker  unprepared.  At  times  I wickedly  thought 
God  a most  heartless  tyrant,  because  he  did  not  answer 
my  prayer;  and  then,  at  others,  I thought,  “ I deserve 
his  displeasure ; if  he  sends  me  to  hell,  he  wiU  be 
just.”  But  I remember  the  hour  when  I stepped  into 


HEAVEN  AND  HELL. 


819 


a little  place  of  worship,  and  saw  a tall,  thin  man  step 
into  the  pulpit : I have  never  seen  him  from  that  day, 
and  probably  never  shall,  till  we  meet  in  heaven.  He 
opened  the  Bible  and  read,  with  a feeble  voice,  Look 
unto  me,  and  be  ye  saved  all  the  ends  of  the  earth ; for 
I am  God,  and  beside  me  there  is  none  else.’’  Ah ! 
thought  I,  I am  one  of  the  ends  of  the  earth ; and  then 
turning  round,  and  fixing  his  gaze  on  me,  as  if  he 
knew  me,  the  minister  said,  “ Look,  look,  look.”  Why, 
I thought  I had  a great  deal  to  rfo,  but  I found  it  was 
only  to  look.  I thought  I had  a garment  to  spin  out 
for  myself ; but  I found  that  if  I looked,  Christ  would 
give  me  a garment.  Look,  sinner,  that  is  to  be  saved. 
Look  unto  him,  aU  ye  ends  of  the  earth,  and  be  saved. 
That  is  what  the  Jews  did,  when  Moses  held  up  the 
brazen  serpent.  He  said,  “ Look!”  and  they  looked. 
The  serpent  might  be  twisting  round  them,  and  they 
might  be  nearly  dead ; but  they  simply  looked,  and  the 
moment  they  looked,  the  serpent  dropped  off,  and  they 
were  healed.  Look  to  Jesus,  sinner.  ‘‘  None  but  Jesus 
can  do  helpless  sinners  good.”  There  is  a hymn  we 
often  sing,  but  which  I do  not  think  is  quite  right.  It 
says, 

“ Venture  on  him,  venture  wholly  ; 

Let  no  other  trust  intrude.*’ 

Now,  it  is  no  venture  to  trust  in  Christ,  not  in  the  least ; 
he  who  trusts  in  Christ  is  quite  secure.  I recollect  that, 
wjien  dear  John  Hyatt  was  dying,  Matthew  Wilks  said 
to  him,  in  his  usual  tone,  “ Well,  John,  could  you  trust 
your  soul  in  the  hands  of  Jesus  Christ  now  ? ” “ Yes,” 

said  he,  ‘‘  a million!  a million  souls!”  I am  sure  that 
every  Christian  that  has  ever  trusted  in  Christ  can  say 


820  SERMONS. 

Amen  to  that  Trust  in  him ; he  will  never  deceive  you 
iNIy  blessed  Master  will  never  cast  you  away. 

I cannot  speak  much  longer,  and  I have  only  to  thank 
you  for  your  kindness.  I never  saw  so  large  a numbei 
so  still  and  quiet  I do  really  think,  after  all  the  hard 
things  that  have  been  said,  that  the  English  people 
know  who  loves  them,  and  that  they  will  stand  by  the 
man  who  stands  by  them.  I thank  every  one  of  you ; 
and  above  all,  I beg  you,  if  there  be  reason  or  sense  in 
what  I have  said,  bethink  yourselves  of  what  you  are,  and 
may  the  Blessed  Spirit  reveal  to  you  your  state ! May 
he  show  you  that  you  are  dead,  that  your  are  lost,  ruined. 
May  he  make  you  feel  what  a dreadful  thing  it  would 
be  to  sink  into  hell!  May  he  point  you  to  heaven! 
May  he  take  you  as  the  angel  did  of  old,  and  put  his 
hand  upon  you,  and  say,  “Flee!  flee!  flee!  Look  to 
the  mountain ; look  not  behind  thee ; stay  not  in  all  the 
plain.”  And  may  we  all  meet  in  heaven  at  last;  and 
there  we  shall  be  happy  forever. 

P.  S.  This  sermon  was  watered  by  many  prayers  of  the  faithful  in 
Zion.  The  preacher  did  not  intend  it  for  publication  ; but  seeing  that  it 
is  now  in  print,  he  will  not  apologize  for  its  faulty  composition  or  ramb- 
ling style  ; but  instead  thereof,  he  would  beg  the  prayers  of  his  readers, 
that  this  feeble  sermon  may  all  the  more  exalt  the  honor  of  God,  by  the 
Balvation  of  many  who  shall  read  it  “ The  excellency  of  the  power  is 
of  God,  and  not  of  man.” 


SEEMON  XVI. 


GOSPEL  MISSIONS. 


And  the  word  of  the  Lord  was  published  throughout  all  the  region.”  — Acts  xiii. 
49.  ^ 

I SHALL  not  confine  myself  to  the  text.  It  being  an 
old  custom  to  take  texts  when  we  preach,  I have  taken 
one ; but  I shall  address  you  at  large  upon  a subject 
which  I am  sure  will  occupy  your  attention,  and  has 
done,  for- many  days  and  years  past,  — the  subject  of 
gospel  missions.  We  feel  persuaded  that  all  of  you 
are  of  one  mind  in  this  matter ; that  it  is  the  absolute 
duty,  as  well  as  the  eminent  privilege,  of  the  church  to 
proclaim  the  gospel  to  the  world.  We  do  not  conceive 
that  God  will  do  his  own  work  without  instruments, 
but  that,  as  he  has  always  employed  means  in  the  work 
of  the  regeneration  of  this  world,  he  will  still  continue 
to  do  the  same ; and  that  it  becomes  the  church  to  do 
its  utmost  to  spread  the  truth  wherever  it  can  reach  the 
ear  of  man.  We  have  not  two  opinions  on  that  point. 
Some  churches  may  have,  but  we  have  not  Our  doc- 
trines, although  they  are  supposed  to  lead  to  apathy 
and  sloth,  have  always  proved  themselves  to  be  emi- 
nently practical ; the  fathers  of  the  mission  were  all 

(321) 


322 


SERMONS. 


zealous  lovers  of  the  doctrines  of  the  grace  of  God ; 
and  we  believe  the  great  supporters  of  missionary  en- 
terprise, if  it  is  to  be  successful,  must  always  come 
from  those  who  hold  God’s  truth  firmly  and  boldly,  and 
yet  have  fire  and  zeal  with  it,  and  desire  to  spread  it 
everywhere.  But  there  is  a point  on  which  we  have 
great  division  of  opinion,  and  that  is,  as  to  the  reason 
why  we  have  had  so  little  success  in  our  missionary 
labors.  There  may  be  some  who  say  the  success  has 
been  proportionate  to  the  agency,  and  that  we  could 
not  have  been  more  successful.  I am  far  from  being 
of  their  opinion,  and  I do  not  think  they  themselves 
would  express  it  on  their  knees  before  Almighty  God. 
We  have  not  been  successful  to  the  extent  we  might 
have  expected,  certainly  not  to  an  apostolic  extent,  cer- 
tainly with  nothing  like  the  success  of  Paul  or  Peter, 
or  even  of  those  eminent  men  who  have  preceded  us  in 
modern  times,  and  who  were  able  to  evangelize  whole 
countries,  turning  thousands  to  God.  Now,  what  is  the 
reason  of  this  ? Perhaps  we  may  turn  our  eyes  on 
high,  and  think  we  find  that  reason  in  the  sovereignty 
of  God,  which  hath  withholden  his  Spirit,  and  hath 
not  poured  out  his  grace  as  aforetime.  I shall  be  pre- 
pared to  grant  all  men  may  say  on  that  point,  for  I be- 
lieve in  the  ordination  of  every  thing  by  Almighty  God. 
I believe  in  a present  God  in  our  defeats,  as  well  as  in 
our  successes ; a God  as  well  in  the  motionless  air,  as 
in  the  careering  tempest ; a God  of  ebbs,  as  well  as  a 
God  of  floods.  But  still  we  must  look  at  home  for  the 
cause.  When  Zion  travails,  she  brings  forth  children  ; 
when  Zion  is  in  earnest,  God  is  in  earnest  about  his 
work;  when  Zion  is  prayerful,  God  blesses  her.  We 
must  not,  ther^ore,  arbitrarily  look  for  the  cause  of  our 


GOSPEL  MISSIONS. 


323 


failure  in  the  will  of  God ; but  we  must  also  see  what 
is  the  difference  between  ourselves  and  the  men  of 
Apostolic  times,  and  what  it  is  that  renders  our  success 
so  trifling  in  comparison  with  the  tremendous  results 
of  Apostolic  preaching.  I think  I shall  be  able  to 
show  one  or  two  reasons  why  our  holy  faith  is  not  so 
prosperous  as  it  was  then.  In  the  first  place,  we  have 
not  Apostolic  men ; in  the  second  place,  they  do  not  set 
about  their  work  in  an  Apostolic  style ; in  the  third  place, 
we  have  not  Apostolic  churches  to  back  them  up  ; and, 
in  the  fourth  place,  we  have  not  the  Apostolic  influence 
of  the  Holy  Ghost  in  the  measure  which  they  had  it  in 
ancient  times. 

L First,  WE  HAVE  few  Apostolic  men  in  these 
TIMES.  I will  not  say  we  have  none ; here  and  there 
we  may  have  one  or  two,  but  unhappily  their  names 
are  never  heard  ; they  do  not  start  out  before  the  world, 
and  are  not  noted  as  preachers  of  God’s  truth.  We 
had  a Williams  once,  a true  apostle,  who  went  from 
island  to  island,  not  counting  his  life  dear  unto  him ; 
but  Williams  is  called  to  his  reward.  We  had  a 
Knibb,  who  toiled  for  his  Master  with  seraphic  earnest- 
ness, and  was  not  ashamed  to  call  an  oppressed  slave 
his  brother ; but  Knibb,  too,  has  entered  into  his  rest. 
We  have  one  or  two  still  remaining,  precious  and 
treasured  names ; we  love  them  fervently,  and  our 
prayers  shall  ever  rise  to  heaven  on  their  behalf.  We 
always  say  in  our  prayers : “ God  bless  such  men  as 
Molfatt ! God  bless  those  who  are  earnestly  toiling, 
and  successfully  laboring ! ” But  cast  your  eyes  around, 
and  where  can  we  find  many  such  men  ? They  are  aU 
good  men ; we  find  no  fault  with  them  ; they  are  bet- 
ter than  we ; we,  ourselves,  shrink  into  nothingness 


324 


SERMONS. 


compared  with  them ; but  we  must  still  say  of  them 
that  they  are  less  than  their  fathers,  that  they  differ 
from  the  mighty  Apostles  in  many  respects,  which  we 
think  even  they  would  not  be  slow  to  own.  I am  not 
speaking  of  missionaries  only,  but  of  ministers,  too ; 
for  I take  it  we  have  as  much  to  mourn  over  in  regard 
to  the  spread  of  the  gospel  in  England,  as  in  foreign 
lands,  and  much  to  regret  the  lack  of  men  filled  with 
the  Holy  Ghost  and  with  fire. 

In  the  first  place,  we  have  not  men  with  Apostolic 
zeal.  Converted  in  a most  singular  way,  by  a direct 
interposition  from  heaven,  Paul,  from  that  time  forward, 
became  an  earnest  man.  He  had  always  been  earnest, 
in  his  sin  and  in  his  persecutions  ; but  after  he  heard 
that  voice  from  heaven,  ‘‘  Saul,  Saul,  why  persecutest 
thou  me?”  and  had  received  the  mighty  office  of  an 
apostle,  and  had  been  sent  forth  a chosen  vessel  to  the 
Gentiles,  you  can  scarce  conceive  the  deep,  the  awful 
earnestness  which  he  manifested.  Whether  he  did  eat, 
or  drinlt,  or  whatsoever  he  did,  he  did  all  for  the  glory 
of  his  God  ; he  never  wasted  an  hour  ; he  was  employ- 
ing his  time  either  in  ministering  with  his  own  hands 
unto  his  necessities,  or  else  lifting  up  those  hands  in 
the  synagogue,  on  Mars  Hill,  or  anywhere  where  he 
could  command  the  attention  of  the  multitude.  His 
zeal  was  so  earnest,  and  so  burning,  that  he  could  not 
(as  we  unfortunately  do)  restrain  himself  within  a little 
sphere  ; but  he  preached  the  word  everywhere.  It  was 
not  enough  for  him  to  have  it  handed  down  that  he  was 
the  Apostle  of  Pisidia,  but  he  must  go  also  to  Pam- 
phylia ; it  was  not  enough  that  he  should  be  the  great 
preacher  of  Pamphylia  and  Pisidia,  but  he  must  go 
also  to  Attalia ; and  when  he  had  preached  throughout 


GOSPEL  MISSIONS. 


825 


all  Asia,  he  must  needs  take  ship  to  Greece,  and  preach 
there  also.  I believe  not  once  only  did  Paul  hear  in 
his  dream  the  men  of  Macedonia  saying,  “ Come  over 
and  help  us,”  but  every  day  and  hour  he  heard  the  cry 
in  his  ears  from  multitudes  of  souls,  “ Paul,  Paul,  come 
over  and  help  us.”  He  could  not  restrain  himself  from 
preaching.  ‘‘Wo  is  unto  me,”  he  said,  “if  I preach 
not  the  gospel.  God  forbid  that  I should  glory  save  in 
the  cross  of  Christ.”  O ! if  you  could  have  seen  Paul 
preach,  you  would  not  have  gone  away  as  you  do  from 
some  of  us,  with  half  a conviction  that  we  do  not 
mean  what  we  say.  His  eyes  preached  a sermon  with- 
out his  lips,  and  his  lips  preached  it,  not  in  a cold  and 
frigid  manner,  but  every  word  fell  with  an  overwhelm- 
ing power  upon  the  hearts  of  his  hearers.  He  preached 
with  power,  because  he  was  in  downright  earnest. 
You  had  a conviction,  when  you  saw  him,  that  he  was 
a man  who  felt  he  had  a work  to  do,  and  must  do 
it,  and  could  not  contain  himself  unless  he  did  do  it. 
He  was  the  kind  of  preacher  whona  you  would  expect 
to  see  walk  down  the  pulpit-stairs  straight  into  his 
coffin,  and  then  stand  before  his  God,  ready  for  his  last 
account.  Where  are  the  men  like  that  man  ? I con- 
fess I cannot  claim  that  privilege,  and  I seldom  hear  a 
solitary  sermon  which  comes  up  to  the  mark  in  earnest, 
deep,  passionate  longing  for  the  souls  of  men. 

We  have  no  eyes  now  like  the  eyes  of  the  Saviour, 
which  could  weep  over  Jerusalem  ; we  have  few  voices 
like  that  earnest,  impassioned  voice,  which  seemed  per- 
petually to  cry,  “ Come  unto  me,  and  I will  give  you 
rest.”  “ O Jerusalem ! Jerusalem  ! how  often  would  I 
have  gathered  thee  as  a hen  gathereth  her  chickens  under 
her  wings,  but  ye  would  not.”  K ministers  of  the  gos- 
28  ' 


326 


SERMONS. 


pel  were  more  hearty  in  their  work  of  preaching ; if,  in- 
stead of  giTing  lectures,  and  devoting  a large  part  of  their 
time  to  literary  and  political  pursuits,  they  would  preach 
the  Word  of  God,  and  preach  it  as  if  they  were  plead- 
ing for  their  own  lives,  ah ! then,  my  brethren,  we  might 
expect  great  success  ; but  we  cannot  expect  it  while 
we  go  about  our  work  in  a half-hearted  way,  and  have 
not  that  zeal,  that  earnestness,  that  deep  purpose,  which 
characterized  those  men  of  old. 

Then  again,  I take  it,  we  have  not  men  in  our  days 
who  can  preach  like  Paul  — as  to  their  faith.  What 
did  Paul  do  ? He  went  to  Philippi.  Did  he  know  a 
soul  there  ? Not  one.  He  had  his  Master’s  truth,  and 
he  believed  in  the  power  of  it.  He  was  unattended, 
and  devoid  of  pomp,  or'  show,,  or  parade  ; he  did  not 
go  to  a pulpit  with  a soft  cushion  in  it  to  address  a 
respectable  congregation ; but  he  walked  through  the 
streets,  and  began  to  preach  to  the  people.  He  went 
to  Corinth,  to  Athens,  alone,  single-handed,  to  tell  the 
people  the  gospel  of  the  blessed  God.  Why  ? Because 
he  had  faith  in  the  gospel,  and  believed  it  would  save 
souls,  and  hurl  down  idols  from  their  thrones.  He  had 
no  doubt  about  the  power  of  the  gospel ; but  now-a- 
days,  my  brethren,  we  have  not  faith  in  the  gospel  we 
preach.  How  many  there  are  who  preach  a gospel 
which  they  are  -afraid  will  not  save  souls ; and,  there- 
fore, they  add  little  bits  of  their  own  to  it  in  order,  as 
they  think,  to  win  men  to  Christ!  We  have  known 
men  who  believed  Calvinistic  doctrines,  but  who 
preached  Calvinism  in  the  morning  and  Arminianism 
in  the  evening,  because  they  were  afraid  God’s  gospel 
would  not  convert  sinners,  so  they  would  manufacture 
one  of  their  own.  I hold  that  a man  who  does  not 


GOSPEL  MISSIONS. 


327 


believe  his  gospel  to  be  able  to  save  men’s  souls,  does 
not  believe  it  at  all.  If  God’s  truth  will  not  save  men’s 
souls,  man’s  lies  cannot.  If  God’s  truth  will  not  turn 
men  to  repentance,  I am  sure  there  is  nothing  in  this 
world  that  can.  When  we  believe  the  gospel  to  be 
powerful,  then  we  shall  see  it  is  powerful.  If  I walk 
into  this  pulpit,  and  say,  “ I know  what  I preach  is 
true,”  the  world  says  I am  an  egotist ; ‘‘  The  young 
man  is  dogmatical.”  Ay,  and  the  young  man  means 
to  be ; he  glories  in  it ; he  keeps  it  to  himself  as  one 
of  his  peculiar  titles,  for  he  does  most  firmly  believe 
what  he  preaches.  God  forbid  that  I should  ever  com.e 
tottering  up  the  pulpit-stairs  to  teach  any  thing  I was 
not  quite  sure  of ; something  which  I hoped  might  save 
sinners,  but  of  which  I was  not  exactly  certain.  When 
I have  faith  in  my  doctrines,  those  doctrines  will  pre- 
vail; for  confidence  is  the  winner  of  the  jialni.  He 
who  hath  courage  enough  to  gi*asp  the  standard,  and 
hold  it  up,  will  be  sure  enough  to  find  followers.  lie 
who  says,  “ I know,”  and  asserts  it  boldly  in  his  Mas- 
ter’s name,  without  disputing,  will  not  be  long  before 
he  will  find  men  to  listen  to  what  he  says,  and  who  will 
say,  This  man  speaks  with  authority,  and  not  as  the 
Scribes  and  Pharisees.”  That  is  one  reason  why  we 
do  not  succeed  : we  have  not  faith  in  the  gospel.  We 
send  educated  men  to  India  in  order  to  confound  the 
learned  Brahmins.  Nonsense!  Let  the  Brahmins 
say  what  they  lilie.  Have  we  any  business  to  dispute 
with  them  ? ‘‘  O,  but  they  are  so  intellectual,  and  so 

clever.”  What  have  we  to  do  with  that  ? We  are  not 
to  seek  to  be  clever  in  order  to  meet  them.  Leave  the 
men  of  the  world  to  combat  their  metaphysical  errors. 
We  have  merely  to  say,  “ This  is  txuth:  he  that  be- 


328 


SERMONS. 


lieveth  it  shall  be  saved,  and  he  that  denieth  it  shall  be 
damned.”  We  have  no  right  to  come  down  from  the 
high  ground  of  divine  authoritative  testimony;  and, 
until  we  maintain  that  ground,  and  come  out  as  we 
ought  to  do,  girded  with  the  belt  of  divinity,  — preach- 
ing not  what  may  be  true,  but  asserting  that  which  God 
has  most  certainly  revealed,  — we  shall  not  see  success. 
We  want  a deeper  faith  in  our  gospel ; we  want  to  be 
quite  sure  of  what  we  preach.  Brethren,  I take  it,  we 
have  not  the  faith  of  our  fathers.  I feel  myself  a poor 
drivelling  thing,  in  point  of  faith.  Why,  methought 
sometimes  I could  believe  any  thing ; but  now  a little 
difficulty  comes  before  me ; I am  timid,  and  I fear.  It 
is  when  I preach  with  unbelief  in  my  heart  that  I 
preach  unsuccessfully ; but  when  I preach  with  faith, 
and  can  say,  I know  my  God  has  said,  that  in  the 
self-same  hour  he  will  give  me  what  I shall  preach ; 
and,  careless  of  man’s  esteem,  I preach  what  I believe 
to  be  true,”  then  it  is  that  God  owns  faith,  and  crowns 
it  with  his  own  crown. 

Again : we  have  not  enough  self-denial;  and  that  is 
one  reason  why  we  do  not  prosper.  Far  be  it  from  me 
to  say  aught  against  the  self-denial  of  those  worthy 
brethren  who  have  left  their  country  to  cross  the  stormy 
deep  to  preach  the  Word.  We  hold  them  to  be  men 
who  are  to  be  had  in  honor ; but  still,  I ask.  Where  is 
the  self-denial  of  the  apostles  now-a-days?  I think 
one  of  the  greatest  disgraces  that  ever  was  cast  upon 
the  church  in  those  days  was  that  last  mission  to  Ire- 
land. Men  went  over  to  Ireland ; but,  like  men  who 
have  valor’s  better  part,  — brave,  bold  men,  — they  came 
back  again,  which  is  about  all  we  can  say  of  the  matter. 
Why  do  they  not  go  there  again  ? Why,  they  say  the 


GOSPEL  MISSIONS. 


329 


Irish  “ hooted  ’’  them.  Now,  don’t  you  think  you  see 
Paul  taking  a microscope  out  of  his  pocket,  and  look- 
ing at  the  little  man  who  should  say  to  him,  “ I shall 
not  go  there  to  preach,  because  the  Irish  hooted  me ! ’’ 
“ What ! ” he  says,  is  this  a preacher  ? What  a small 
edition  of  a minister  he  must  be,  to  be  sure!”  — 
but  they  threw  stones  at  us  ; you  have  no  idea  how 
badly  they  treated  us ! ” Just  tell  that  to  the  Apostle 
Paul.  I am  sure  you  would  be  ashamed  to  do  so, 
“ O ! but  in  some  places  the  police  interfered,  and 
said  that  we  should  only  create  a riot.”  What  would 
Paul  have  said  to  that  ? The  police  interfering  ! I do 
not  know  that  we  had  any  right  to  care  about  govern- 
ments. Our  business  is  to  preach  the  Word;  and,  if 
we  must  be  put  in  the  stocks,  there  let  us  lie  ; there 
would  no  hurt  come  of  it  at  last.  O ! but  they  might 
have  killed  some  of  us.”  That  is  just  it.  Where  is 
that  zeal  which  counted  not  its  life  dear,  so  that  it 
might  win  Christ  ? I believe  that  the  killing  of  a 
few  of  our  ministers  would  have  prospered  Christianity. 
However  we  might  mourn  over  it,  — and  none  more 
than  myself,  — I say,  the  murder  of  a dozen  of  them 
would  have  been  no  greater  ground  for  grief  than  the 
slaughter  of  our  men  by  hundreds  in  a successful  fight 
for  hearths  and  homes.  I would  count  my  own  blood 
most  profitably  shed  in  so  holy  a struggle.  How  did  the 
gospel  prosper  aforetime?  Were  there  not  some  who 
laid  down  their  lives  for  it?  and  did  not  others  walk  to 
victory  over  their  slain  bodies  ? and  must  it  not  be  so 
now  ? If  we  are  to  start  back,  because  we  are  afraid 
of  being  Idlled,  Heaven  knows  when  the  gospel  is  to 
spread  over  the  world,  — we  do  not.  What  have  other 
missionaries  done  ? Have  they  no.t  braved  death  in 


330 


SERMONS. 


its  direct  forms,  and  preached  the  Word  amid  coW;tless 
dangers  ? My  brethren,  we  say  again,  we  find  no  fault, 
for  we,  ourselves,  might  err  in  the  same  manner ; but 
we  are  sure  we  are  therein  not  like  Paul.  He  went  to 
a place  where  they  stoned  him  with  stones,  and  dragged 
him  out  as  dead.  Did  he  say,  “ Now,  for  the  future,  I 
will  not  go  where  they  will  ill-treat  me  ”?  No,  for  he 
says : “ Of  the  Jews  five  times  received  I forty  stripes 
save  one.  Thrice  was  I beaten  with  rods,  thrice  I suf- 
fered shipwreck.’’  I am  sure  we  have  not  the  self- 
denial  of  the  apostles.  We  are  mere  carpet-knights 
and  Hyde-park  warriors.  When  I go  to  my  own  house, 
and  think  how  comfortable  and  happy  I am,  I say  to 
myself : “ How  little  I do  for  my  Master ! I am 
ashamed  that  I cannot  deny  myself  for  his  truth,  and 
go  everywhere  preaching  his  Word.”  I look  with  pity 
upon  people  who  say,  “ Do  not  preach  so  often ; you 
will  kill  yourself.”  O my  God ! what  would  Paul 
have  said  to  such  a thing  as  that  ? Take  care  of  your 
constitution ; you  are  rash ; you  are  enthusiastic.” 
When  I compare  myself  with  one  of  these  men  of 
old,  I say,  “ O,  that  men  should  be  found,  calling 
themselves  Christians,  who  seek  to  stop  our  work  of 
faith  and  labor  of  love,  for  the  sake  of  a little  consid- 
eration about  the  ‘constitution,’  which  gets  all  the 
stronger  for  preaching  God’s  Word.” 

But  I hear  some  one  whispering,  “ You  ought  to 
make  a little  allowance.”  My  dear  friend,  I make  all 
allowance.  I am  not  finding  fault  with  those  brethren ; 
they  are  a good  sort  of  people ; we  are  “ all  honorable 
men  ; ” but  I will  only  say,  that,  in  comparison  with 
Paul,  we  are  less  than  nothing,  and  vanity  ; little,  insig- 


GOSPEL  MISSIONS. 


331 


nificant,  Lilliputian  creatures,  who  can  hardly  be  seen 
in  comparison  with  those  gigantic  men  of  old. 

One  of  my  hearers  may  perhaps  hint  that  this  is  not 
the  sole  cause,  and  he  observes,  I think  you  ought  to 
make  excuse,  for  ministers  now  cannot  work  miracles.” 
Well,  I have  considered  that,  too ; and  certainly  it  is  a 
drawback,  but,  I take  it,  not  a very  great  one ; for,  if  it 
had  been,  God  would  not  have  allowed  it  to  exist.  He 
gave  that  gift  to  the  church  in  its  infancy ; but  now  it 
needs  it  no  longer.  We  mistake  in  attributing  too 
much  to  miracles.  What  was  one  of  them  ? Where- 
ever  the  apostles  went,  they  could  speak  the  language 
of  the  people.  Well,  in  the  time  it  would  have  taken 
Paul  to  walk  from  here  to  Hindostan,  we  could  learn 
Hindostani ; and  we  can  go  over  in  a very  little  time, 
by  the  means  of  travelling  that  are  now  provided : bo 
there  is  no  great  gain  there.  Then,  again,  in  order  to 
make  the  gospel  known  amongst  the  people,  it  was 
necessary  that  miracles  should  be  worked,  so  that  every 
one  might  talk  about  it.  But  now  there  is  a printing- 
press  to  aid  us.  What  I say  to-day  within  six  months 
will  be  read  across  the  Alleghanies.  And  so  with  other 
ministers,  what  they  say  and  what  they  do  can  soon  be 
printed  off  and  distributed  everywhere.  So  they  have 
facilities  for  making  themselves  known  which  are  not 
much  behind  the  power  of  miracles.  Again,  we  have  a 
great  advantage  over  the  apostles.  Wherever  they 
went  they  were  persecuted,  and  sometimes  put  to 
death  ; but  now,  although  occasionally  we  hear  of  the 
massacre  of  a missionary,  the  occurrence  is  rare  enough. 
The  slaughter  of  an  Englishman  anywhere  would  pro- 
voke a fleet  of  men-of-war  to  visit  the  offence  with 
chastisement.  The  world  respects  an  Englishman 


833 


6ERMONS. 


wherever  he  goes ; he  has  the  stamp  of  the  great  Csesai 
upon  liim ; he  is  the  true  cosmopolite,  the  citizen  of 
the  world.  That  could  not  be  said  of  the  poor  de- 
spised Jews.  There  might  be  some  respect  paid  to 
Paul,  for  he  was  a Roman  citizen ; but  there  would  be 
none  paid  to  the  rest.  We  cannot  be  put  to  death 
now  without  a noise  being  made.  The  murder  of  two 
or  three  ministers  in  Ireland  would  provoke  a tumult 
through  the  country ; the  government  would  have  to 
interpose,  the  orderly  of  the  land  would  be  up  in  arms, 
and  then  we  might  preach  with  an  armed  constabulary 
around  us ; and  so  go  through  the  land  provoking  the 
priests,  startling  antichrist,  and  driving  superstition  to 
its  dens  forever. 

II.  In  the  second  place,  we  do  not  go  about  our 
WORK  IN  AN  APOSTOLIC  STYLE.  How  is  that  ? Why, 
in  the  first  place,  there  is  a general  complaint  that 
there  is  not  enough  preaching  by  ministers  and  mission- 
aries. They  sit  down  interpreting,  establishing  schools, 
and  doing  this,  that,  and  the  other.  We  have  nothing 
to  find  fault  with  in  this ; but  that  is  not  the  labor  to 
which  they  should  devote  themselves:  their  office  is 
preaching,"  and,  if  they  preached  more,  they  might 
hope  for  more  success.  The  missionary  Chamberlain 
preached  once  at  a certain  place,  and  years  afterwards 
disciples  were  found  there  from  that  one  sermon.  Wil- 
liams preached  wherever  he  went,  and  God  blessed 
him ; Moffat  preached  wherever  he  went,  and  his  labors 
were  owned.  Now,  we  have  our  churches,  our  print- 
ing-presses, about  which  a great  deal  of  money  is  spent. 
This  is  doing  good,  but  it  is  not  doing  the  good.  We 
are  not  using  the  means  which  God  has  ordained,  and 
we  cannot,  therefore,  expect  to  prosper.  Some  say, 


GOSPEL  MISSIONS. 


333 


there  is  too  much  preaching  now-a-days  in  England. 
Well,  it  is  the  tendency  of  the  times  to  decry  preach- 
ing ; but  it  is  the  foolishness  of  preaching  ” which  is 
to  change  the  world.  It  is  not  for  men  to  say,  “ If  you 
preached  less,  you  might  study  more.”  Study  is  re- 
quired well  enough,  if  you  have  a settled-church ; but 
the  apostles  needed  no  study,  I apprehend,  but  they 
stood  up  and  delivered  out  the  simple  cardinal  truths 
of  religion,  not  taking  one  text,  but  going  through  the 
whole  catalogue  of  truth.  So  I think,  in  itinerant  evan- 
gelical labors,  we  are  not  bound  to  dwell  on  one  sub- 
ject, for  then  we  need  to  study ; but  we  shall  find  it 
profitable  to  deal  out  the  whole  truth  wherever  we  go. 
Thus  we  should  always  find  words  to  hand,  and  truths 
ever  ready  to  teach  the  people. 

In  the  next  place,  I conceive  that  a great  mistake 
has  been  made  in  not  affirming  the  divinity  of  our  mis- 
sion,  and  standing  fast  by  the  truth,  as  being  a revela- 
tion, not  to  be  proved  by  men,  but  to  be  believed ; al- 
ways holding  out  this  : ‘‘  He  that  believeth  and  is  bap- 
tized shall  be  saved;  he  that  believeth  not  shall  be 
damned.”  I am  often  grieved  when  I read  of  our  mis- 
sionaries holding  disputes  with  the  Brahmins ; and  it 
is  sometimes  said  that  the  missionary  has  beaten  the 
Brahmin  because  he  kept  his  temper,  and  so  the  gospel 
had  gained  great  honor  by  the  dispute.  I take  it,  that 
the  gospel  was  lowered  by  the  controversy.  I think 
the  missionary  should  say : “ I am  come  to  tell  you 
something  which  the  one  God  of  heaven  and  earth  hath 
said,  and  I teU  you,  before  I announce  it,  that  if  you 
believe  it  you  shall  be  saved,  and  if  not  you  shall  be 
damned.  I am  come  to  tell  you  that  Jesus  Christ,  the 
Son  of  God,  became  flesh  to  die  for  poor  unworthy  man, 


334 


SERMONS. 


that  through  his  mediation,  and  death,  and  suffering, 
the  people  of  God  might  be  delivered.  Now,  if  you 
will  listen  to  me,  you  shall  hear  the  word  of  God : if 
you  do  not,  I shake  the  dust  off  ^ my  feet  against 
you,  and  go  somewhere  else.’^  Look  at  the  history  of 
every  imposture ; it  shows  us  that  the  claim  of  authority 
insures  a degree  of  progress.  How  did  Mahommed 
come  to  have  so  strong  a religion  in  his  time  ? He 
was  all  alone,  and  he  went  into  the  market-place  and  said, 
“ I have  received  a revelation  from  heaven.”  It  was  a 
lie,  but  he  persuaded  men  to  believe  it.  He  said,  ‘‘  I have 
a revelation  from  heaven.”  People  looked  at  his  face ; 
they  saw  that  he  looked  upon  them  earnestly  as  believ- 
ing what  he  said,  and  some  five  or  six  of  them  joined 
him.  Did  he  prove  what  he  said  ? Not  he.  ‘‘  You 
must,”  he  said,  “believe  what  I say,  or  there  is  no 
Paradise  for  you.”  There  is  a power  in  that  kind  of 
thing ; and  wherever  he  went  his  statement  was  believed, 
not  on  the  ground  of  reasoning,  but  on  his  authority, 
which  he  declared  to  be  from  Allah  ; and,  in  a century 
after  he  first  proclaimed  his  imposture,  a thousand 
sabres  had  flashed  from  a thousand  sheaths,  and  his 
word  had  been  proclaimed  through  Africa,  Turkey, 
Asia,  and  even  in  Spain.  The  man  claimed  authority, 
— he  claimed  divinity ; therefore  he  had  power.  Take, 
again,  the  increase  of  Mormonism.  What  has  been 
its  strength?  Simply  this,  — the  assertion  of  power 
from  heaven.  That  claim  is  made,  and  the  people 
believe  it,  and  now  they  have  missionaries  in  almost 
every  country  of  the  habitable  globe,  and  the  book  of 
Mormon  is  translated  into  many  languages.  Though 
there  never  could  be  a delusion  more  transparent,  or  a 
counterfeit  less  skilful  and  more  lying  upon  the  very 


GOSPEL  MISSIONS. 


335 


surface,  yet  this  simple  pretension  to  pov/er  has  been 
the  means  of  carrying  power  with  it.  Now,  my  breth- 
ren, we  have  powei' ; we  are  God’s  ministers  ; we  preach 
God’s  truth ; the  Great  Judge  of  heaven  and  earth  has 
told  us  the  truth,  and  what  have  we  to  do  to  dispute 
with  worms  of  the  dust?  Why  should  we  tremble 
and  fear  them?  Let  us  stand  out  and  say:  We  are 
the  servants  of  the  living  God ; we  tell  unto  you  what 
God  has  told  us,  and  we  warn  you,  if  you  reject  our 
testimony,  it  shall  be  better  for  Tyre  and  Sidon  in  the 
day  of  judgment  than  for  you.”  If  the  people  cast 
that  away,  we  have  done  our  work.  We  have  nothing 
to  do  with  making  them  believe ; ours  is  to  testify  of 
Christ  everywhere,  to  preach  and  proclaim  the  gospel 
to  all  men. 

But  there  is  one  passage  in  the  Bible  which  seems 
to  militate  against  what  I have  said,  if  the  common 
translation  be  true,  — the  passage  which  says  that  Paul 
“ disputed  in  the  school  of  one  Tyrannus.”  But  this 
is  better  rendered  in  English,  he  dialogued  in  the 
school  of  one  Tyrannus.”  Albert  Barnes  says  that 
disputed  is  not  a happy  translation,”  for  there  is  no 
such  idea  conveyed  by  the  word.  Jesus,  when  he 
preached,  dialogued.”  When  the  man  came  and  said 
to  him,  ‘^Master,  what  shall  I do  to  inherit  eternal 
life  ? ” he  dialogued  ” with  him.  When  another  said 
unto  him,  “ Speak,  Lord,  unto  my  brother,  that  he 
divide  with  me  the  inheritance,”  Christ  did  not  dispute 
with  him,  but  he  “ dialogued.”  His  usual  style  was  to 
address  the  people,  and  but  rarely  to  dispute  with  men. 
We  might  give  up  all  the  books  that  have  been  written 
in  defence  of  Christianity,  if  we  would  but  preach 
Christ ; if,  instead  of  defending  the  outposts,  we  were 


838 


8ERMONS. 


to  say,  God  will  take  care  of  them,^^  and  we;:e  at  once 
to  make  a sortie  on  the  enemy ; then,  by  God’s  Holy 
Spirit,  we  should  carry  every  thing  before  us.  O,  Church 
of  God ! believe  thyself  invincible,  and  thou  art  invin- 
cible ; but  stay  to  tremble  and  fear,  and  thou  art  un- 
done. Lift  up  thy  head  and  say,  ‘‘/I  am  God’s  daugh- 
ter ; I am  Christ’s  bride.”  Do  not  stop  to  prove  it,  but 
affirm  it;  march  through  the  land,  and  Idngs  and 
princes  shall  bow  down  before  thee,  because  thou  hast 
taken  thine  ancient  prowess  and  assumed  thine  ancient 
glory. 

I have  one  more  remark  to  make,  here,  with  regard  to 
the  style  in  which  we  go  to  work.  I fear  that  we  have 
not  enough  of  the  divine  method  of  itinerancy.  Paul 
was  a great  intinerant ; he  preached  in  one  place,  and 
there  were  twelve  converted  there ; he  made  a church 
at  once ; he  did  not  stop  till  he  had  five  hundred ; but 
when  he  had  twelve,  he  went  off  to  another  place.  A 
holy  woman  takes  him  in ; she  has  a son  and  daughter ; 
they  are  saved  and  baptized,  — there  is  another  church. 
Then  he  goes  on ; wherever  he  goes  the  people  believe 
and  are  baptized ; wherever  he  meets  a family  who  be- 
lieve, he  or  his  companion  baptize  all  the  house,  and 
goes  about  his  way,  still  forming  churches  and  appoint- 
ing elders  over  them.  We,  now-a-days,  go  and  settle 
in  a place,  make  a station  of  it,  and  work  around  it  by 
little  and  little,  and  think  that  is  the  way  to  succeed. 
No,  no  ! ravage  a continent!  attempt  great  things,  and 
great  things  shall  be  done.  But  they  say,  if  you  just 
pass  over  a place,  it  will  be  forgotten  like  the  summer 
shower,  which  moistens  all,  but  satisfies  none.  Yes, 
but  you  do  not  know  how  many  of  God’s  elect  may 
be  there ; you  have  no  business  to  stop  in  one  place ; 


GOSPEL  MISSIONS. 


337 


go  straight  on  ; God’s  elect  are  everywhere.  I protest, 
if  I could  not  itinerate  this  country  of  England,  I could 
not  bear  to  preach.  If  1 preach  here  always,  many  of 
you  would  become  gospel-hardened.  I love  to  go 
ranging  here,  there,  and  everywhere.  My  highest 
ambition  I have  is,  that  I may  be  found  going  through 
the  entire  land,  as  well  as  holding  my  head-quarters  in 
one  position.  I do  hold  that  itinerancy  is  God’s  great 
plan.  There  should  be  fixed  ministers  and  pastors,  but 
those  who  are  like  apostles  should  itinerate  far  more 
than  they  do. 

III.  But  I have  a third  thing  to  say,  which  will 
strike  home  to  some  of  us : that  is,  that  we  have  not 
Apostolic  Churches.  O ! had  you  seen  an  Apos- 
tolic church,  what  a different  thing  it  would  appear  to 
one  of  om'  churches  ! as  different,  I had  almost  said,  as 
light  from  darkness ; as  different  as  the  shallow  bed  of 
the  brook  that  is  dried  by  summer  is  from  the  mighty 
rolling  river,  ever  full,  ever  deep  and  clear,  and  ever 
rushing  into  the  sea.  Now,  where  is  om  prayerfulness^ 
compared  with  theirs?  I trust  that  we  know  something 
of  the  power  of  prayer  here,  but  I do  not  think  we  pray 
like  they  did.  They  broke  bread  from  house  to  house, 
and  did  eat  their  meat  with  singleness  of  heart,  giving 
glory  to  God.”  There  was  not  a member  of  the  church, 
as  a rule,  who  was  half-hearted  ; they  gave  their  souls 
wholly  to  God ; and,  when  Ananias  and  Sapphira  di- 
vided the  price,  they  were  smitten  with  death  for  their 
sin.  O ! if  we  prayed  as  deeply  and  as  earnestly  as  they 
did,  we  should  have  as  much  success.  Any  measure 
of  success  we  may  have  had  here  has  been  entirely 
owing,  under  God,  to  your  prayers ; and  wherever  I 
have  gone,  I have  boasted  that  I have  a praying  peo- 

29 


338 


SERMONS. 


pie.  Let  other  ministers  have  as  prayerful  a people ; 
let  missionaries  have  as  many  prayers  from  the  church  ; 
and,  all  things  being  equal,  God  will  bless  them,  and 
there  will  be  greater  prosperity  than  ever. 

We  have  not  the  apostolic  mode  of  liberality.  In 
the  apostles’  days  they  gave  all  their  substance.  It 
was  not  demanded  of  them  then,  and  it  is  not  now ; no 
one  thinks  of  asking  such  a thing ; still,  we  have  run 
to  the  other  extreme,  and  many  give  nothing  at  all. 
Men,  who  have  thousands  and  tens  of  thousands,  are 
so  eternally  considerate  for  their  families,  albeit  they 
are  provided  for,  that  they  give  nothing  more  than  the 
servant-girl  who  sits  next  to  them.  It  is  a common 
saying,  that  members  of  Christian  churches  do  not  give 
in  proportion  to  their  wealth.  We  give  because  it  is 
genteel  and  respectable.  A great  many  of  us  give,  I 
hope,  because  we  love  the  cause  of  God ; but  many  of 
us  say  : There  is  a poor  bricklayer,  working  hard  all 
the  week,  and  only  earning  just  enough  to  keep  his 
wife  and  family;  he  will  give  a shilling.  Now,  I have 
so  many  pounds  a week  ; I am  a rich  man ; what  shall 
I give  ? Why,  I will  give  half-a-crown.”  Another 
says,  “ I will  give  ten  shillings  this  morning.”  Now,  if 
they  measured  their  wealth  in  comparison  with  his,  they 
would  see  that  he  gives  all  he  has  left  above  his  main- 
tenance, while  they  give  comparatively  nothing.  My 
brethren,  we  are  not  half  Christians ; that  is  the  reason 
why  we  have  not  half  success.  We  are  Christianized, 
but  I question  whether  we  are  thoroughly  so.  The 
Spirit  of  God  hath  not  entered  into  us  to  give  us  that 
life,  and  fire,  and  soul,  which  they  had  in  these  ancient 
times. 

IV.  But  lastly,  as  the  result  of  the  other  things 


GOSPEL  MISSIOxNa. 


339 


which  have  gone  before,  and  perhaps  partly  as  the 
cause  of  them,  too,  we  have  not  the  Holy  Spirit 

IN  THAT  MEASURE  WHICH  ATTENDED  THE  APOSTLES.  I 

see  no  reason  whatever  why,  this  morning,  if  God 
willed  it,  I should  not  stand  up  and  preach  a sermon 
which  should  be  the  means  of  converting  every  soul  in 
the  place.  I see  no  reason  why  I should  not,  to-mor- 
row, preach  a sermon  which  should  be  the  means  of  the 
salvation  of  ail  who  heard  it,  if / God  the  Spirit  were 
poured  out.  The  Word  is  able  to  convert  just  as  ex- 
tensively as  God  the  Spirit  pleases  to  apply  it ; and  I 
can  see  no  reason  why,  if  converts  come  in  by  ones 
and  twos  now,  there  should  not  be  a time  when  hun- 
dreds and  thousands  shall  come  to  God.  The  same 
sermon  which  God  blesses  to  ten,  if  he  pleased,  he 
could  bless  to  an  hundred.  I know  not  but  that  in  the 
latter  days,  when  Christ  shall  comef  and  shall  begin  to 
take  the  kingdom  to  himself,  every  minister  of  God 
shall  be  as  successful  as  Peter  on  the  day  of  Pentecost. 
I am  sure  the  Holy  Spirit  is  able  to  make  the  Word 
successful ; and  the  reason  why  we  do  not  prosper,  is, 
that  we  have  not  the  Holy  Spirit  attending  us  with 
might  and  energy,  as  they  had  then.  My  brethren,  if 
we  had  the  Holy  Spuit  upon  our  ministry,  it  would 
signify  very  little  about  our  talent.  Men  might  be  poor 
and  uneducated ; their  words  might  be  broken  and  un- 
grammatical; there  might  be  no  polished  periods  of 
Hall,  or  glorious  thunders  of  Chalmers ; but,  if  there 
were  the  might  of  the  Spirit  attending  them,  the  hum- 
blest evangelists  would  be  more  successful  than  the 
most  pompous  of  divines,  or  the  mo§t  eloquent  of 
preachers.  It  is  extraordinary  grace^  not  talent,  that 
wins  the  day ; extraordinary  spiritual  power,  not  extra- 


340 


6ERMON3. 


ordinary  mental  power.  Mental  power  may  fill  a 
chapel;  but  spiritual  power  fills  the  church.  Mental 
power  may  gather  a congregation ; spiritual  power  will 
save  souls.  We  want  spiritual  power.  O!  we  know 
some  before  whom  we  shrink  into  nothing  as  to  talent, 
but  who  have  no  spiritual  power,  and  Avhen  they  speak 
they  have  not  the  Holy  Spirit  with  them ; but  we  know 
others,  simple-hearted,  worthy  men,  who  speak  their 
country  dialect,  and  who  stand  up  to  preach  in  their 
country  place,  and  the  Spirit  of  God  clothes  every  word 
with  power ; hearts  are  broken,  souls  are  saved,  and 
sinners  are  born  again.  Spirit  of  the  living  God ! we 
want  thee.  Thou  art  the  life,  the  soul ; thou  art  the 
source  of  thy  people’s  success ; without  thee  they  can 
do  nothing,  with  thee  they  can  do  every  thing. 

Thus  I have  tried  to  show  you  what  I conceive  to  be 
the  causes  of  our  partial  non-success.  And  now,  per- 
mit me,  with  all  earnestness,  to  plead  with  you,  on  be- 
half of  Christ  and  Christ’s  holy  gospel,  that  you  would 
stir  yourselves  up  to  renewed  efforts  for  the  spread  of 
his  truth,  and  to  more  earnest  prayers  that  his  king- 
dom may  come,  and  his  will  be  done  on  earth  even  as 
it  is  in  heaven.  Ah  ! my  friends,  could  I show  you  the 
tens  of  thousands  of  spirits  who  are  now  walldng  in 
outer  darkness ; could  I take  you  to  the  gloomy  cham- 
ber of  hell,  and  show  you  myriads  upon  myriads  of 
heathen  souls  in  unutterable  torture,  not  having  heard 
the  Word,  but  being  justly  condemned  for  their  sins, 
methinks  you  could  ask  yourselves : “ Did  I do  any  thing 
to  save  these  unhappy  myriads?  They  have  been 
damned;  and. can  I say,  I am  clear  of  their  blood?” 
O God  of  mercy ! if  these  skirts  be  clear  of  my  fellow- 
creatures’  blood,  I shall  have  eternal  reason  to  bless  thee 


GOSPEL  MISSIONS, 


341 


In  heaven,  O church  of  Christ ! thou  hast  great  reason 
to  ask  thyself  whether  thou  art  quite  clean  in  this  mat- 
ter. Ye  say  too  often,  ye  sons  of  God,  Am  I my 
brother’s  keeper?”  Ye  are  too  much  like  Cain;  ye  do 
not  ask  yourselves  whether  God  will  require  your  fel- 
low-creatures’ blood  at  your  hands.  O ! there  is  a 
truth  which  says,  JS  the  watchman  warn  them  not, 
they  shall  perish,  but  their  blood  will  He  require  at  the 
watchman’s  hands.”  Ah ! there  ought  to  be  more  of 
us  who  are  preaching  to  the  heathen ; and  yet,  perhaps, 
we  are  indolent,  and  doing  little  or  nothing.  There  are 
many  of  you,  yea,  all  of  you,  who  ought  to  be  doing 
far  more  than  you  are  for  evangelical  purposes  and  the 
spread  of  Christ’s  gospel.  O ! put  this  question  to 
your  hearts ; shall  I be  able  to  say  to  the  damned  spirit 
if  he  meets  me  in  hell,  “ Sinner,  I did  all  I could  for 
thee  ” ? I am  afraid  some  will  have  to  say,  “ No,  I did 
not ; it  is  true,  I might  have  done  more ; I might  have 
labored  more,  even  though  I might  have  been  unsuc- 
cessful, but  I did  not  do  it.”  Ah ! my  dear  friends,  I 
believe  there  is  great  reason  for  some  of  us  to  suspect 
whether  we  believe  our  religion  at  all.  An  infidel  once 
met  a Christian,  and  said,  “ I know  you  do  not  believe 
your  religion.”  — Why  ? ” asked  the  Christian.  ‘‘  Be- 
cause,” said  the  other,  “ for  years  you  have  passed  me 
on  my  way  to  my  house  of  business.  You  believe,  do 
you  not,  there  is  a hell,  into  which  men’s  spirits  are 
cast?  ” — Yes,  I do,”  said  the  Christian.  ‘‘  And  you 
believe  that  unless  I believe  in  Christ  I must  be  sent 
there  ?” — Yes.”  — ‘‘  You  do  not,  I am  sure,  because  if 
you  did  you  must  be  a most  inhuman  wretch  to  pass 
me,  day  by  day,  and  never  tell  me  about  it  or  warn  me 
of  it.”  I do  hold  that  there  are  some  Christians  who 


342 


SERMONS, 


are  verily  guilty  in  this  matter ; God  will  forgive  them, 
the  blood  of  Christ  can  even  wash  that  out,  but  they 
are  guilty.  Did  you  ever  think  of  the  tremendous  value 
of  a single  soul  ? My  hearers,  if  there  were  but  one 
man  in  Siberia  unsaved,  and  all  the  world  were  saved 
besides,  if  God  should  move  our  minds,  it  would  be 
worth  while  for  all  the  people  in  England  to  go  after 
that  one  soul.  Did  you  ever  think  of  the  value  of  a 
soul  ? Ah ! ye  have  not  heard  the  howls  and  yeUs  of 
hell ; ye  have  not  heard  the  mighty  songs  and  hosannas 
of  the  glorified ; ye  have  no  notion  of  what  eternity  is, 
or  else  ye  would  know  the  value  of  a soul.  Ye  who 
have  been  broken  by  conviction,  humbled  by  the  Spirit, 
and  led  to  cry  for  mercy  through  the  covenant  Jesus ; 
je  know  something  of  what  asouFsvalue  is,  but  many 
of  my  hearers  do  not.  Could  we  preach  carelessly, 
could  we  pray  coldly,  if  we  knew  what  a precious 
thing  it  is  about  which  we  are  concerned?  No,  surely 
we  should  be  doubly  in  earnest  that  God  will  please  to 
save  sinners.  I am  sure  the  present  state  of  affairs 
cannot  go  on  long;  we  are  doing  next  to  nothing; 
Christianity  is  at  a low  ebb.  People  think  it  will  never 
be  much  better,  that  it  is  clear  impossible  to  do  won- 
ders in  these  days.  Are  we  in  a worse  condition  than 
the  Roman  Catholic  nations  were  when  one  man,  a 
Luther,  preached  ? Then  God  can  find  a Luther  now. 
We  are  not  in  a much  worse  state  than  when  White- 
field  began  to  preach,  and  yet  God  can  find  his  White- 
fields  now.  It  is  a delusion  to  suppose  that  we  cannot 
succeed  as  they  did.  God  helping  us,  we  will ; God 
helping  us  by  his  Spirit,  we  will  see  greater  things  than 
this,  at  any  rate  we  will  never  let  God’s  Church  rest  if 
we  do  not  see  it  prosper,  but  we  will  enter  our  earnest 


GOSPEL  Missrras, 


843 


hearty  protest  against  the  coldness  and  the  lethargy  of 
the  times,  and,  as  long  as  this  our  tongue  shall  move 
in  our  mouth,  we  will  protest  against  the  laxity  and 
false  doctrine  so  rampant  throughout  the  Churches, 
and  then  that  happy  double  reformation,  a reformation 
in  doctrine  and  spirit,  will  be  brought  about  together. 
Then  God  knoweth  but  what  we  shall  say,  “ Who  are 
these  that  fly  as  a cloud  and  as  the  doves  to  their 
windows  ? and  ere  long  the  shout  of  Christ  shall  be 
heard.  He  himself  shall  descend  from  heaven ; and 
we  shall  hear  it  said  and  sung,  “ Alleluia ! Alleluia ! 
Allelulia!  the  Lord  God  omnipotent  reigneth.^’ 


SERMON  XVll 


THE  ENCHANTED  GEOTJND. 


“Therefore  let  us  not  sleep,  aa  do  others;  but  let  uj  watch  and  be  sober.”— I 
Thjess.,  V.  6. 

As  the  spiritual  guide  of  the  flock  of  God  along  the 
intricate  mazes  of  experience,  it  is  the  duty  of  the 
gospel  minister  to  point  out  every  turning  of  the  road 
to  heaven,  to  speak  concerning  its  dangers  or  its  privi- 
leges, and  to  warn  any  whom  he  may  suspect  to  be  in 
a position  peculiarly  perilous.  Now,  there  is  a portion 
of  the  road  which  leadeth  from  the  City  of  Destruc- 
tion to  the  Celestial  City,  which  has  in  it,  perhaps, 
more  dangers  than  any  other  portion  of  the  way.  It 
doth  not  abound  with  lions ; there  are  no  dragons  in  it ; 
it  hath  no  dark  woods,  and  no  deep  pitfalls ; yet  more 
seeming  pilgrims  have  been  destroyed  in  that  portion 
of  the  road  than  an)rwhere  else,  and  not  even  Doubting 
Castle,  with  all  its  host  of  bones,  can  show  so  many 
who  have  been  slain  there.  It  is  the  part  of  the  road 
called  the  Enchanted  Ground.  The  great  geographer, 
John  Bunyan,  well  pictured  it  when  he  said : 

“ I then  saw  in  my  dream  that  they  went  on  till  they 
'‘ame  into  a certain  country,  whose  air  naturally  tended 
to  malie  one  drowsy,  if  he  came  a stranger  into  it 

(344) 


THE  ENCHANTED  GROUND. 


345 


And  here  Hopeful  began  to  he  very  duU,  and  heavy  of 
sleep ; wherefore  he  said  unto  * Christian,  I do  now 
begin  to  grow  so  drowsy  that  I can  scarcely  hold  up 
mine  eyes ; let  us  lie  down  here,  and  take  one  nap. 

‘‘  Chr.  By  no  means,  said  the  other,  lest  sleeping 
we  never  awake  more. 

“Hope.  Why,  my  brother?  sleep  is  sweet  to  the 
laboring  man ; we  may  be  refreshed  if  we  take  a nap. 

“ Chr.  Do  you  not  remember  that  one  of  the  shep- 
herds bid  us  beware  of  the  Enchanted  Ground  ? He 
meant  by  that,  that  we  should  beware  of  sleeping; 
wherefore,  ‘let  us  not  sleep  as  others  do,  but  let  us 
watch  and  be  sober.’  ” 

There  are,  no  doubt,  many  of  us,  beloved,  who  are 
passing  over  this  plain ; and  I fear  that  this  is  the  con- 
dition of  the  majority  of  churches  in  the  present  day. 
They  are  lying  down  on  the  settles  of  Lukewarmness, 
in  the  Arbors  of  the  Enchanted  Ground.  There  is  not 
that  activity  and  zeal  we  could  wish  to  see  among 
them ; they  are  not,  perhaps,  notably  heterodox ; they 
may  not  be  invaded  by  the  lion  of  persecution,  but 
they  are  somewhat  worse  than  that,  — they  are  lying 
down  to  slumber,  like  Heedless  and  Too-Bold  in  the 
Arbor  of  Sloth.  May  God  grant  that  his  servants  may 
be  the  means  of  arousing  the  church  from  its  lethargy, 
and  stirring  it  up  from  its  slumbers,  lest  haply  profes- 
sors should  sleep  the  sleep  of  death. 

This  morning  I intend  to  show  you  what  is  meant  by 
the  state  of  sleep  into  which  Christians  sometimes  fall; 
secondly,  I shall  use  some  considerations,  if  possible, 
to  wake  up  such  as  are  slumbering ; thirdly,  I shall  mark 
sundry  times  when  the  Christian  is  most  liable  io  fall 
asleep ; and  shall  conclude  by  giving  you  some  advice 


346 


SERMONS. 


as  to  the  mode  in  which  you  should  conduct  yourselves 
when  you  are  passing  over  the  Enchanted  Ground,  and 
feel  drowsiness  weighing  down  your  eyelids. 

1.  First,  WHAT  IS  THAT  STATE  OF  SLEEP  INTO  WHICH 

THE  Christian  man  may  fall  ? It  is  not  death.  He 
was  dead  once,  but  he  is  now  alive  in  Christ  Jesus ; 
and  therefore  shall  never  die ; but  though  a living  man 
shall  not  die,  being  quickened  by  an  immortal  life,  yet 
that  living  man  may  sleep ; and  that  sleep  is  so  nearly 
aliin  to  death  that  I have  known  slumbering  Christians 
mistaken  for  dead,  carnal  sinners.  Come,  beloved,  let 
me  picture  to  you  the  state  of  the  Christian  while  he 
is  in  a condition  of  sleep. 

First,  sleep  is  a state  of  insensibility ; and  such  is 
that  state  which  too  often  falls  upon  even  the  best  chil- 
dren of  God.  When  a man  is  asleep  he  is  insensible. 
The  world  goes  on,  and  he  knows  naught  about  it. 
The  watchman  calls  beneath  his  window,  and  he  sleeps 
on  still.  A fire  is  in  a neighboring  street,  his  neighbor’s 
house  is  burned  to  ashes,  but  he  is  asleep,  and  knows 
it  not.  Persons  are  sick  in  the  house,  but  he  is  not 
awakened ; they  may  die,  and  he  weeps  not  for  them. 
A revolution  may  be  raging  in  the  streets  of  his  city ; a 
king  may  be  losing  his  crown ; but  he  that  is  asleep 
shares  not  in  the  turmoil  of  politics.  A volcano  may 
burst  somewhere  near  him,  and  he  may  be  in  imminent 
peril ; but  he  escapeth  not ; he  is  sound  asleep,  he  is 
insensible.  The  winds  are  howling,  the  thunders  are 
rolling  across  the  sky,  and  the  lightnings  flash  at  his 
window ; but  he  that  can  sleep  on  careth  not  for  these, 
and  is  insensible  to  them  all.  The  sweetest  music  is 
passing  through  the  street ; but  he  sleeps,  and  only  in 
dreams  doth  he  hear  the  sweetness.  The  most  terrific 


TUB  ENCHANTEI)  GROUND. 


347 


wailings  may  assail  his  ears ; but  sleep  has  sealed 
them  with  the  wax  of  slumber,  and  he  hears  not.  Let 
the  world  break  in  sunder,  and  the  elements  go  to  ruin, 
keep  him  asleep,  and  he  will  not  perceive  it.  Christian, 
behold  your  condition.  Have  you  not  sometimes  been 
brought  into  a condition  of  insensibility?  You  wished 
you  could  feel ; but  all  you  felt  was  pain  because  you 
could  not  feel.  You  wished  you  could  pray.  It  was 
not  that  you  felt  prayerless,  but  it  was  because  you  did 
not  feel  at  all.  You  sighed  once ; you  would  give  a 
world  if  you  could  sigh  now.  You  used  to  groan 
once ; a groan  now  would  be  worth  a golden  star  if 
you  could  buy  it.  As  for  songs,  you  can  sing  them, 
but  then  your  heart  does  not  go  with  them.  You  go 
to  the  house  of  God ; but  when  the  multitude  that 
keep  holy  day  ’’  in  the  full  tide  of  song  send  their  music 
up  to  heaven,  you  hear  it,  but  your  heart  does  not  leap 
at  the  sound.  Prayer  goeth  solemnly  lil^e  the  evening 
sacrifice  up  to  God’s  throne ; once  you  could  pray,  too ; 
but  now,  while  your  body  is  in  the  house  of  God,  your 
heart  is  not  there.  You  feel  you  have  brought  the  chrys- 
alis of  your  being;  but  the  fly  is  gone  away  from  it; 
it  is  a dead,  lifeless  case.  You  have  become  like  a 
formalist ; you  feel  that  there  is  not  that  savor,  that 
unction,  in  the  preaching  that  there  used  to  be.  There 
is  no  difference  in  your  minister,  you  know ; the  change 
is  ill  yourself.  The  hymns  and  the  prayers  are  just  the 
same,  but  you  have  fallen  into  a state  of  slumber. 
Once,  if  you  thought  of  a man’s  being  damned,  you 
would  weep  your  very  soul  out  in  tears ; but  now  you 
could  sit  at  the  very  brink  of  hell,  and  hear  its  wailings 
unmoved.  Once  the  thought  of  restoring  a sinner  from 
the  erroT  of  his  ways  would  have  made  you  start  from 


348 


SERMONS. 


your  bed  at  midnight,  and  you  would  have  rushed 
through  the  cold  air  to  help  to  rescue  a sinner  from  his 
sins.  Now,  talk  to  you  about  perishing  multitudes,  and 
you  hear  it  as  an  old,^old  tale.  Tell  you  of  thousands 
swept  by  the  mighty  flood  of  sin  onwards  to  the  preci- 
pice of  destruction,  you  express  your  regret,  you  give 
your  contribution,  but  your  heart  goeth  not  with  it. 
You  must  confess  that  you  are  insensible,  — not  en- 
tirely, but  too  much  so.  You  want  to  be  awake ; but 
you  groan  because  you  feel  yourselves  to  be  in  this 
state  of  slumber. 

Then,  again,  he  that  sleepeth  is  subject  to  divers  illu- 
sions. When  we  sleep,  judgment  goeth  from  us,  and 
fancy  holdeth  carnival  within  our  brain.  When  we  sleep, 
dreams  arise  and  fashion  in  our  head  strange  things. 
Sometimes  we  are  tossed  on  the  stormy  deep,  and  anon 
we  revel  in  king’s  palaces.  We  gather  up  gold  and 
silver  as  if  they  were  but  the  pebbles  of  the  sea ; and 
anon  we  are  poor  and  naked,  shivering  in  the  blast. 
What  illusions  deceive  us ! The  beggar  in  his  dream 
becomes  richer  than  Plautus,  and  the  rich  man  as  poor 
as  Lazarus;  the  sick  man  is  well,  the  healthy  man 
hath  lost  his  limbs,  or  is  dead.  Yea,  dreams  do  make  us 
descend  to  hell,  or  even  carry  us  to  heaven.  Christian, 
if  thou  art  one  of  the  sleepy  brotherhood,  thou  art  sub- 
ject to  divers  illusions.  Strange  thoughts  come  to  thee 
which  thou  never  hadst  before.  Sometimes  thou 
doubtest  if  there  be  a God,  o);  if  thou  dost  exist  thy- 
self. Thou  tremblest  lest  the  gospel  should  not  be 
true ; and  the  old  doctrine  which  once  thou  didst  hold 
with  a stern  hand,  thou  art  almost  inclined  to  let  go. 
Vile  heresies  assail  thee.  Thou  thinkest  that  the  Lord 
that  bought  thee  was  not  the  Son  of  God.  The  devil 


THE  ENCHANTED  GROUND. 


319 


tells  thee  that  thou  art  none  of  the  Lord’s,  and  thou 
dreamest  that  thou  art  cast  away  from  the  love  of  the 
covenant.  Thou  criest,  — ' 

TTonld,  but  cannot  sing; 

I would,  but  cannot  pray ; " 

and  thou  feelest  as  if  it  were  all  in  question  whether 
thou  art  one  of  the  Lord’s  or  no.  Or  perhaps  thy 
dreams  are  brighter,  and  thou  dreamest  that  thou  art 
somebody,  great  and  mighty,  a special  favorite  of 
Heaven  ; pride  puffs  thee  up  ; thou  dreamest  that  thou 
art  rich,  and  hast  need  of  nothing,  whilst  thou  art  naked, 
poor,  and  miserable.  Is  this  thy  state,  O Christian  ? 
If  so,  may  God  wake  thee  up  from  it ! 

Again,  sleep  is  a state  of  inaction.  No  daily  bread 
is  earned  by  him  that  sleepeth.  The  man  who  is 
stretched  upon  his  couch  neither  writeth  books,  nor 
tilleth  the  ground,  nor  plougheth  the  sea,  nor  doth 
aught  else.  His  hands  hang  down,  his  pulse  beateth, 
and  life  there  is,  but  he  is  positively  dead  as  to  activity. 
O beloved,  here  is  the  state  of  many  of  you.  How 
many  Christians  are  inactive  ! Once  it  was  their  de- 
light to  instruct  the  young  in  the  Sabbath-school,  but 
that  is  now  given  up.  Once  they  attended  the  early 
prayer-meeting,  but  not  now.  Once  they  would  be 
hewers  of  wood  and  drawers  of  water,  but  alas ! they 
are  asleep  now.  Am  I talking  of  what  may  happen  ? 
Is  it  not  too  true  almost  universally  ? Are  not  the 
churches  asleep  ? Where  are  the  ministers  that  preach  ? 
We  have  men  that  read  their  manuscripts,  and  talk 
essays  : but  is  that  preaching  ? We  have  men  that  can 
amuse  an  audience  for  twenty  minutes.  Is  that 
preaching?  Where  are  the  men  that  preach  their 
so 


850 


SERMONS. 


hearts  out,  and  say  their  soul  in  every  sentence? 
Where  are  the  men  that  make  it,  not  a profession,  but  a 
vocation,  the  breath  of  their  bodies,  the  marrow  of  their 
bones,  the  delight  of  their  spirits?  Where  are  the 
Whitefields  and  Wesleys  now  ? Are  they  not  gone, 
gone,  gone  ? Where  are  the  Rowland  Hills  now,  who 
preached  every  day,  and  three  times  a day,  and  were 
not  afraid  of  preaching  everywhere  the  unsearchable 
riches  of  Christ  ? Brethren,  the  Church  slumbers.  It 
is  not  merely  that  the  pulpit  is  a sentry-box  with  the 
sentinel  fast  asleep ; but  the  pews  are  affected.  How 
are  the  prayer-meetings  almost  universally  neglected! 
Our  own  church  stands  out  like  an  almost  solitary  green 
islet  in  the  midst  of  a dark,  dark,  sea ; one  bright  pearl 
in  the  depths  of  an  ocean  of  discord  and  confusion. 
Look  at  neighboring  churches.  Step  into  the  vestry, 
and  see  a smaller  band  of  people  than  you  would  like 
to  think  of,  assembled  round  the  pastor,  whose  heart  is 
dull  and  heavy.  Hear  one  brother  after  another  pour 
out  the  dull  monotonous  prayer  that  he  has  said  by 
heart  these  fifty  years ; and  then  go  away  and  say : 

Where  is  the  spirit  of  prayer,  where  the  life  of  devo- 
tton?’’  Is  it  not  almost  extinct?  Are  not  our 
churches  fallen,  fallen,  fallen  from  their  high  estate  ? ” 
God  wake  them  up,  and  send  them  more  earnest  and 
praying  men ! 

Once  more.  The  man  who  is  asleep  is  in  a state  of 
insecurity*  The  murderer  smiteth  him  that  sleeps: 
the  midnight  robber  plundereth  his  house  that  restetb 
listlessly  on  his  pillow.  Jael  smiteth  a sleeping  Sisera. 
Abner  taketh  away  the  spear  from  the  bolster  of  a 
slumbering  Saul.  A sleeping  Eutychus  falleth  from 
the  third  loft,  and  is  taken  up  dead.  A sleeping  Sam- 


THE  ENCHANTED  GROUND. 


351 


son  is  shorn  of  his  locks,  and  the  Philistines  are  upon 
him.  Sleeping  men  are  ever  in  danger ; they  cannot 
ward  off  the  blow  of  the  enemy,  or  strike  another. 
Christian,  if  thou  art  sleeping,  thou  art  in  danger.  Thy 
life,  I know,  can  never  be  taken  from  thee ; that  is  hid 
with  Christ  in  God.  But  O ! thou  mayest  lose  thy 
spear  from  thy  bolster ; thou  mayest  lose  much  of  thy 
faith ; and  thy  cruse  of  water,  wherewith  thou  dost 
moisten  thy  lips,  may  be  stolen  by  the  prowling  thief. 
O ! thou  little  knowest  thy  danger.  Even  now  the 
black- winged  angel  takes  his  spear,  and  standing  at  thy 
head,  he  says  to  Jesus  (to  David),  “ Shall  I smite  him  ? 
I will  smite  him  but  once.’’  (David  says)  Our  Jesus 
whispers,  “ Thou  shalt  not  smite  him.  Take  his  spear 
and  his  cruse,  but  thou  shalt  not  kill  him.”  But  O ! 
awake,  thou  slumberer ! Start  up  from  the  place  where 
thou  now  liest  in  thy  insecurity  ! This  is  not  the  sleep 
of  Jacob,  in  which  ladders  unite  heaven  and  earth,  and 
angels  tread  their  ascending  rounds ; but  this  is  the 
sleep  where  ladders  are  raised  from  hell,  and  devils 
climb  upward  from  the  pit  to  molest  thy  spirit. 

IL  This  brings  me  to  the  second  point.  Some  con- 
siderations TO  WAKE  UP  sleepy  Christians.  I re- 
member, once  in  my  life,  having  a sleepy  congrega- 
tion. They  had  been  eating  too  much  dinner,  and 
they  came  to  the  chapel  in  the  afternoon  very  sleepy, 
so  I tried  an  old  expedient  to  rouse  them.  I shouted 
with  all  my  might,  “ Fire ! fire  ! fire  ! ” — when,  start- 
ing from  their  seats,  some  of  the  congregation  asked 
where  it  v/as  ; and  I told  them  it  was  in  hell,  for  such 
sleepy  sinners  as  they  were.  So,  beloved,  I might  cry 
“Fire!  fire!”  this  morning,  to  walmn  sleepy  Chris- 
tians ; but  that  would  be  a false  cry,  because  the 


352 


SERMONS. 


fire  of  hell  was  never  made  for  Christians  at  all,  and 
they  need  never  tremble  at  it.  The  honor  of  God  is 
engaged  to  save  the  meanest  sheep ; and  whether  that 
sheep  is  asleep  or  awake,  it  is  perfectly  safe,  so  far  as 
final  salvation  is  concerned.  There  are  better  reasons 
why  I should  stir  up  a Christian,  and  I shall  use  a very 
few  of  them. 

And  first,  O Christian ! awake  from  thy  slumber,  be^ 
cause  thy  Lord  is  coming.  That  is  the  grand  reason 
used  in  the  text.  The  apostle  says,  “Ye  are  all  the 
children  of  light,  and  the  children  of  the  day.”  “ Your- 
selves know  perfectly  that  the  day  of  Lord  so  cometh 
as  a thief  in  the  night.”  “ Ye,  brethren,  are  not  in 
darkness,  that  that  day  should  overtake  you  as  a thief.” 
O Christians!  do  you  know  that  your  Lord  is  coming? 
In  such  an  hour  as  ye  think  not,  the  man  who  once 
hung  quivering  on  Calvary  will  descend  in  glory ; “ the 
head  that  once  was  crowned  with  thorns  ” will  soon  be 
crowned  with  a diadem  of  brilliant  jewels.  He  will 
come  in  the  clouds  of  heaven  to  his  church.  Would 
you  wish  to  be  sleeping  when  your  Lord  comes  ? Do 
you  want  to  be  like  the  foolish  virgins,  or  like  the  wise 
ones,  either,  who,  while  the  bridegroom  tarried,  slum- 
bered and  slept  ? If  our  Master  were  to  appear  this 
morning,  are  there  not  half  of  us  in  such  a state  that 
we  should  be  afraid  to  see  him  ? Why,  you  know, 
when  a friend  comes  to  your  house,  if  he  is  some  great 
man,  what  brushing  and  dusting  there  is.  Every  cor- 
ner of  the  room  has  its  cobwebs  removed ; every  car- 
pet is  turned  up  ; and  you  make  every  effort  to  have 
the  house  clean  for  his  coming.  What ! and  will  you 
have  your  house  dusty,  and  the  spiders  of  neglect 
building  the  cobwebs  of  indolence  in  the  corners  of 


TUE  enchanted  ground. 


353 


your  house,  when  your  Lord  may  arrive  to-morrow  ? 
And,  if  we  are  to  have  an  audience  with  the  Queen, 
what  dressing  there  is ! How  careful  will  men  be  that 
every  thing  should  be  put  on  aright,  that  they  should 
appear  properly  in  court-dress ! Do  you  not  know,  ser- 
vant of  the  Lord,  that  you  are  to  appear  before  the 
king  in  his  beauty,  and  to  see  him  soon  on  earth? 
What ! will  ye  be  asleep  when  he  comes  ? When  he 
knocks  at  the  door,  shall  he  have  for  an  answer,  “ The 
good  man  is  asleep  ; he  did  not  expect  you  ” ? O no  ; 
be  ye  lilce  men  who  watch  for  their  Lord,  that  at  his 
coming  he  may  find  you  ready.  Ah ! ye  carnal  pro- 
fessors, who  attend  plays  and  balls,  would  you  like 
Christ  to  come  and  find  you  in  the  middle  of  your 
dance  ? Would  you  like  him  to  look  you  in  the  face 
at  the  opera  ? Ah  ! ye  carnal  tradesmen,  ye  can  cheat, 
and  then  pray  after  it.  Would  you  like  Christ  to  find 
you  cheating  ? Ye  devour  widow’s  houses,  and  for  a 
show  make  long  prayers.  You  would  not  mind  him 
coming  in  the  middle  of  your  prayer  ; but  he  will  come 
just  as  that  poor  widow’s  house  is  sticking  in  your 
throat ; just  as  you  are  swallowing  the  lands  of  the 
poor  oppressed  one,  and  putting  in  your  own  pocket 
the  wages  of  which  you  have  defrauded  the  laborer. 
Then  he  will  come ; and  how  terrible  will  he  be  to  such 
as  you!  We  have  heard  of  the  sailor,  who,  when  his 
ship  was  sinking,  rushed  to  the  cabin  to  steal  a bag  of 
gold,  and,  though  warned  that  he  could  not  swim  with 
it,  tied  it  about  his  loins,  leaped  into  the  sea  with  it, 
and  sank  to  rise  no  more.  And  I am  afraid  there  be 
some  rich  men  who  know  not  how  to  use  their  money, 
who  will  sink  to  hell,  strangled  by  their  gold  hanging 
like  millstones  round  their  necks.  O Christians ! it 

30^ 


354 


SERMONS. 


shall  not  be  so  with  you ; but  wake  from  thy  slumbers, 
for  thy  Lord  cometh. 

But  again,  Christian,  thou  art  benevolent ; thou  lov- 
est  men’s  souls,  and  I will  speak  to  thee  of  that  which 
wiU  touch  thy  heart.  Wilt  thou  sleep  while  souls  are 
being  lost  ? A brother  here,  some  time  ago,  rushed  into 
a house  which  was  burning,  and  he  saved  a person 
from  it ; he  then  returned  to  his  wife,  and  what  did  she 
say  to  him  ? “ Go  back  again,  my  husband,  and  see  if 

you  cannot  save  another.  We  will  not  rest  till  all  are 
delivered.”  Methinks  that  is  what  the  Christian  man 
would  say : “ If  I have  been  the  means  of  saving  one 
soul,  I will  not  rest  until  I have  saved  another.”  O ! 
hast  thou  ever  thought  how  many  souls  sink  to  heU 
every  hour  ? Did  the  dreary  thought  that  the  death- 
knell  of  a soul  is  tolled  by  every  tick  of  yonder  clock, 
ever  strike  thee  ? Hast  thou  never  thought  that  myri- 
ads of  thy  fellow  creatures  are  in  heU  now,  and  that 
myriads  more  are  hastening  thither  ? and  yet  dost  thou 
sleep  ? What ! physician,  wilt  thou  sleep  when  men 
are  dying  ? Sailor,  wilt  thou  sleep  when  the  wreck  is 
out  at  sea,  and  the  life-boat  is  waiting  for  hands  to  man 
it  ? Christian,  wilt  thou  tarry  while  souls  are  being 
lost  ? I do  not  say  that  thou  canst  save  them,  — God 
alone  can  do  that, — but  thou  mayest  be  the  instrument; 
and  wouldst  thou  lose  the  opportunity  of  wdnning 
another  jewel  for  thy  crown  in  heaven?  wouldst  thou 
sleep  while  work  is  being  done?  WeU  said  the  Brit- 
ish king  at  the  battle  of  Agincourt,  ‘‘  Come  on,  and 
conquer.” 

'^And  gentlemen  in  England — now  a-bed, 

Shall  think  themselves  accursed  they  were  not  here : 


THE  ENCHANTED  GROUND. 


355 


And  hold  their  manhood  cheap,  when  any  speaks 
That  fought  with  us  upon  this  glorious  day>** 

So  methinks,  when  souls  are  being  savedj  Christians 
in  bed  may  think  themselves  accursed  they  are  not  here. 
Sleepy  Christian,  let  me  shout  in  thine  ears : thou 
art  sleeping  while  souls  are  being  lost,  sleeping  while 
men  are  being  damned,  sleeping  while  hell  is  being 
peopled,  sleeping  while  Christ  is  being  dishonored^ 
sleeping  while  the  devil  is  grinning  at  thy  sleepy  face, 
sleeping  while  demons  are  dancing  round  thy  slumber- 
ing carcase,  and  telling  it  in  hell  that  a Christian  is 
asleep.  You  will  never  catch  the  devil  asleep ; let  not 
the  devil  catch  you  asleep.  Watch,  and  be  sober,  tliat 
ye  may  be  always  up  to  do  your  duty, 

I have  no  time  to  use  other  considerations,  though 
the  subject  is  large  enough,  and  I should  have  no  diffi- 
culty in  finding  sticks  enough  to  beat  a sleeping  dog 
with.  ‘‘  Let  us  not  sleep  as  do  others.^’ 

III.  Now  it  may  be  asked,  when  is  tIhb  Christian 

MOST  LIABLE  TO  SLEEP? 

First,  I answer,  he  is  most  liable  to  sleep  when  Ms 
temporal  circumstances  are  all  right.  When  your  nest 
is  well  feathered  you  are  then  most  likely  to  sleep  5 
there  is  little  danger  of  your  sleeping  when  there  is  a 
bramble-bush  in  the  bed.  When  all  is  downy,  then 
the  most  likely  thing  will  be  that  thou  wilt  say,  “ Soul, 
soul,  thou  hast  much  goods  laid  up  for  many  years ; 
take  thy  rest,  eat,  drink,  and  be  merry.”  Let  me  ask 
some  of  you,  when  you  were  more  straightened  in  cir- 
cumstances, when  you  had  to  rely  upon  providence 
each  hour  and  had  troubles  to  take  to  the  throne  of 
grace,  were  you  not  more  wakeful  than  you  are  now  ? 


356 


SERMONS. 


The  miller  who  hath  his  wheel  turned  by  a constant 
stream  goes  to  sleep ; but  he  that  attendetb  on  the  wind, 
which  sometimes  bloweth  hard  and  sometimes  gently, 
sleeps  not,  lest  haply  the  full  gust  might  rend  the  sails, 
or  there  should  not  be  enough  to  make  them  go  round. 
Those  who  live  by  the  day  often  sleep  not  by  day,  but 
they  sleep  in  the  night,  — the  sleep  of  the  beloved. 
Easy  roads  tend  to  make  us  slumber.  Few  sleep  in  a 
storm ; many  sleep  on  a calm  night  He  is  a brave 
boy,  indeed,  who  can  have  his  eyes  sealed  when  ‘‘  upon 
the  high  and  giddy  mast,  in  bosom  of  the  rude  impe- 
rious surge ; but  he  is  no  wonder  who  sleepeth  when 
there  i3\ no  danger.  Why  is  the  church  asleep  now? 
She  would  not  sleep  if  Smithfield  were  filled  with 
Btalces,  if  Bartholomew’s  tocsin  were  ringing  in  her 
ears;  she  would  not  sleep  if  Sicilian  Vespers  might  be 
sung  on  to-morrow’s  eve ; she  would  not  sleep  if  mas- 
sacres were  common  now.  But  what  is  her  condition? 
Every  man  sitting  under  his  own  vine  and  his  own  fig 
tree,  none  daring  to  make  him  afraid.  Tread  softly ! 
she  is  fast  asleep.  Wake  up,  church!  or  else  we  will 
cut  down  the  fig  tree  about  thine  ears.  Start  up  ! for 
the  figs  are  ripe,  they  hang  into  thy  sleepy  mouth,  and 
thou  art  too  lazy  to  bite  them  off. 

Now  another  dangerous  time  is  when  all  goes  well  in 
spiritual  matters.  You  never  read  that  Christian  went 
to  sleep  when  lions  were  in  the  way ; he  never  slept 
when  he  was  going  through  the  river  Death,  or  when  he 
was  in  Giant  Despair’s  castle,  or  when  he  was  fighting 
with  Apollyon.  Poor  creature ! he  almost  wished  he 
could  sleep  then.  But  when  he  had  got  half  way  up 
the  Hill  Difficulty,  and  came  to  a pretty  little  arbor, 
in  he  went,  and  sat  down  and  began  to  read  his  roll* 


THE  ENCHANTED  GROUND. 


357 


O,  how  he  rested  himself!  How  he  unstrapped  his 
sandals  and  rubbed  his  weary  feet!  Very  soon  his 
mouth  was  open,  his  arms  hung  down,  and  he  was  fast 
asleep.  Again,  the  enchanted  ground  was  a very  easy, 
smooth  place,  and  liable  to  send  the  pilgrim  to  sleep. 
You  remember  Bunyan’s  description  of  some  of  the 
arbors : Then  they  came  to  an  arbor,  warm,  and 

promising  much  refreshing  to  the  weary  pilgrims  ; for 
it  was  finely  wrought  above  head,  beautified  with 
greens,  and  furnished  with  benches  and  settles.  It  had 
also  in  it  a soft  couch,  where  the  weary  might  lean.” 
‘‘  The  arbor  was  called  the  Slothful’s  Friend,  and  was 
made  on  purpose  to  allure,  if  it  might  be,  some  of  the 
pilgrims  to  take  up  their  rest  there  when  weary.”  De- 
pend upon  it,  it  is  in  easy  places  that  men  shut  their 
eyes  and  wander  into  the  dreamy  land  of  forgetfulness. 
Old  Erskine  said  a good  thing  when  he  remarked,  “ I 
like  a roaring  devil  better  than  a sleeping  devil.”  There 
is  no  temptation  half  so  bad  as  not  being  tempted. 
The  distressed  soul  does  not  sleep  ; it  is  after  we  get 
into  confidence  and  full  assurance  that  we  are  in  danger 
of  slumbering.  Take  care,  thou  who  art  full  of  glad- 
ness. There  is  no  season  in  which  we  are  so  likely  to 
fall  asleep  as  that  of  high  enjoyment.  The  disciples 
went  to  sleep  after  they  had  seen  Christ  transfigured  on 
the  mountain-top.  Take  heed,  joyous  Christian,  good 
frames  are  very  dangerous ; they  often  lull  you  into  a 
sound  sleep. 

Yet  there  is  one  more  thing;  and,  if  I ever  were 
afraid  of  any  thing,  I should  fear  to  speak  before  my 
grave  and  reverend  fathers  in  the  faith  the  fact  that  one 
of  the  most  likely  places  for  us  to  sleep  in  is  when  we 
get  near  our  journey^ s end.  It  is  ill  for  a child  to  say 


358 


SERMONS, 


that,  and  I will  therefore  back  it  up  by  the  words  of 
that  great  pilot  John  Bunyan : ‘‘  For  this  enchanted 
ground  is  one  of  the  last  refuges  that  the  enemy  to  pil- 
grims has  ; wherefore  it  is,  as  you  see,  placed  almost  at 
the  end  of  the  way,  and  so  it  standeth  against  us  with 
the  more  advantage.  For  when,  thinks  the  enemy,  will 
these  fools  be  so  desirous  to  sit  down  as  when  they  are 
weary  ? and  when  so  like  to  be  weary  as  when  almost 
at  their  journey’s  end?  Therefore  it  is,  I say,  that  the 
enchanted  ground  is  placed  so  nigh  to  the  land  Beulah, 
and  so  near  the  end  of  their  race.  Wherefore  let  pil- 
grims look  to  themselves,  lest  it  happen  to  them  as  it 
has  done  to  these  that,  as  you  see,  are  fallen  asleep,  and 
none  can  awake  them.”  May  a child  speak  to  those 
who  are  far  before  him  in  years  and  experience  ? But 
I am  not  a child  when  I preach.  In  the  pulpit  we 
stand  as  ambassadors  of  God,  and  God  knoweth  noth- 
ing of  childhood  or  age ; he  teacheth  whom  he  willeth, 
and  speaketh  as  he  pleases.  It  is  true,  my  brethren, 
that  those  who  have  been  years  in  grace  are  most  in 
danger  of  slumbering.  Somehow  we  get  into  the  rou- 
tine of  the  thing ; it  is  usual  for  us  to  go  to  the  house 
of  God ; it  is  usual  for  us  to  belong  to  the  church,  and 
that  of  itself  tends  to  make  people  sleepy.  Go  into 
some  of  your  churches  in  London,  and  you  will  hear  a 
most  delicious  sermon  preached  to  a people  all  sound 
asleep.  The  reason  is  that  the  service  is  all  alike ; they 
know  when  they  have  got  to  the  third  “ Our  Father 
which  art  in  heaven,”  when  they  have  passed  the  con- 
fession general,  and  when  they  have  got  to  the  sermon, 
— which  is  the  time  to  sleep  for  twenty  minutes.  If 
the  minister  should  smite  his  fist  ecclesiastic  upon  the 
Bible,  or  enliven  his  faculties  with  a pinch  of  snuff,  or 


THE  ENCHANTED  GROUND, 


359 


even  use  his  pocket  hankerchief,  the  people  would 
wake  up,  because  it  would  be  something  out  of  the 
usual  course.  Or  if  he  uttered  an  odd  sentiment,  they 
might  be  aroused,  and  would  probably  think  that  he^ 
had  broken  the  59th  commandment,  in  maldng  some 
of  the  congregation  smile.  But  he  never  violates  de^ 
corum ; he  stands,  the  very  mirror  of  modesty  and  the^ 
picture  of  every  thing  that  is  orderly.  I have  digressed, 
but  you  will  see  what  I mean.  K we  are  always  going 
on  the  same  road  we  are  liable  to  ^leep.  If  Moab  gets 
at  ease,  and  is  not  emptied  from  vessel  to  vessel,  he 
sleeps  on,  for  he  knows  no  change ; and  when  years 
have  worn  our  road  with  a rut  of  godliness,  we  are  apt 
to  throw  the  reins  on  our  horse’s  neck  and  sleep  soundly, 

IV.  Now,  lastly,  let  me  give  a little  good  advice  to 
the  sleeping  Christian.  But,  Christian,  if  thou  art 
asleep,  thou  wilt  not  hear  me.  I will  speak  gently, 
then,  and  let  thee  sleep  on.  No,  I will  not.  I will 
shout  in  thine  ears,  ‘‘  Awake,  thou  that  sleepest ! Arise 
from  the  dead,  and  Christ  shall  give  thee  light.  Go  to 
Lhe  ant,  thou  sluggard,  consider  her  ways  and  be  wise. 
Put  on  thy  beautiful  garments,  O Jerusalem.  Put  on 
diy  glorious  array,  thou  church  of  the  living  God.” 

But  now  what  is  the  best  plan  to  keep  awake  when 
you  are  going  across  the  enchanted  ground  ? This 
book  tells  us  that  one  of  the  best  plans  is  to  keep  Chris- 
tian company^  and  talk  about  the  ways  of  the  Lord. 
Christian  and  Hopeful  said  to  themselves,  Let  us 
talk  together,  and  then  we  shall  not  sleep.”  Christian 
said,  “ Brother,  where  we  shall  we  begin  ? ” And 
Hopefid  said,  We  will  begin  wh'ere  God  began  with 
as.”  Th'ere  is  no  subject  so  likely  to  keep  a man 
‘ talking  of  the  place  here  God  began  with 


360 


SERMONS. 


him.  When  Christian  men  talk  together  they  won’t 
sleep  together.  Hold  Christian  company,  and  you  will 
not  be  so  likely  to  slumber.  Christians  who  isolate 
themselves  and  stand  alone  are  very  liable  to  lie  down 
and  sleep  on  the  settle  or  the  soft  couch,  and  go  to 
sleep ; but,  if  you  talk  much  together,  as  they  did  in  old 
time,  you  will  find  it  extremely  beneficial.  Two  Chris- 
tians talldng  together  of  the  ways  of  the  Lord  will  go 
much  faster  to  heaven  than  one ; and  when  a whole 
church  unite  in  speaking  of  the  Lord’s  loving  kindness, 
verily,  beloved,  there  is  no  way  like  that  of  keeping 
themselves  awake. 

Then  let  me  remind  you  that  if  you  will  look  at  in- 
teresting things  you  will  not  sleep ; and  how  can  you 
be  kept  awake  in  the  enchanted  ground  better  than  by 
holding  up  your  Saviour  before  your  eyes  ? There  are 
some  things,  it  is  said,  which  will  not  let  men  shut  their 
eyes  if  they  are  held  before  them.  Jesus  Christ  cruci- 
fied on  Calvary  is  one  of  them.  I never  knew  a Chris- 
tian go  to  sleep  at  the  foot  of  the  cross ; but  he  always 
said, — 

“ Sweet  the  moments,  rich  in  blessing, 

Which  before  the  cross  I spend.” 

And  he  said,  too,  — 

” Here  sit;  for  erer  viewing 
Mercies'  streams  in  streams  of  blood.” 


But  he  never  said,  “ Here  I would  lay  down  and  sleep;” 
for  he  could  not  sleep  with  that  shriek,  “ Eloi^  Eloi^ 
lama  sahachthani^''  in  his  ears.  He  could  not  sleep  with 
‘‘  It  is  finished!  ” going  into  his  very  soul.  Keep  thou 
near  to  the  cross,  Christian,  and  thou  wilt  not  sleep. 


TUB  ENCHANTED  GROUND. 


361 


Then  I would  advise  thee  to  let  the  ivind  blow  on 
thee ; let  the  breath  of  the  Holy  Spirit  continually  fan 
thy  temples,  and  thou  wilt  not  sleep.  Seek  to  live 
daily  under  the  influence  of  the  Holy  Ghost ; derive 
all  thy  strength  from  him,  and  thou  wilt  not  slumber. 

Lastly,  labor  to  impress  thyself  with  a deep  sense  of 
the  value  of  the  place  to  which  them  art  going,  K thou 
rememberest  that  thou  art  going  to  heaven,  thou  wilt 
not  sleep  on  the  road.  If  thou  thinkest  that  hell  is  be- 
hind thee,  and  the  devil  pursuing  thee,  I am  sure  thou 
wilt  not  be  inclined  to  sleep.  Would  the  man-slayer 
sleep^if  the  avenger  of  blood  were  behind  him,  and  the 
city  of  refuge  before  him  ? Christian,  wilt  thou  sleep 
whilst  the  pearly  gates  are  open  ; the  songs  of  angels 
waiting  for  thee  to  join  them ; a crown  decorated  with 
delight  to  be.  worn  upondhy  brow  ? Ah,  no ! 

" Forget  the  steps  already  trod, 

And  onward  urge  thy  way.^' 

Weak  as  thou  art,  thou  shalt  not  faint, 

Or,  fainting,  shalt  not  die ; 

lie  feeds  the  strength  of  every  saint^ 

He’ll  help  thee  from  on  high.” 

Dearly  beloved,  I have  finished  my  sermon.  There 
are  some  of  you  that  I must  dismiss,  because  I find 
nothing  in  the  text  for  you.  It  is  said,  Let  us  not  sleep 
as  do  others,  but  let  us  watch  and  be  sober.’^  There 
axe  some  here  who  do  not  sleep  at  aU,  because  they  are 
positively  dead ; and,  if  it  takes  a stronger  voice  than 
mine  to  wake  the  sleeper,  how  much  more  mighty  must 
be  that  voice  which  wakes  the  dead.  Yet  even  to  the 
dead  I speak ; for  God  can  walce  them,  though  I can- 
not. O,  dead  man ! dostdhou  not  know  that  thy  body 

31 


863 


SERMONS. 


and  thy  soul  are  worthless  carrion  ? that  whilst  thou 
art  dead  thou  liest  abhorred  of  God,  abhorred  of  man? 
that  soon  the  vultures  of  remorse  will  come  and  devour 
thy  lifeless  soul ; and,  though  thou  hast  lived  in  this 
world  these  seventy  years  (perhaps)  without  God  and 
without  Christ,  in  thy  last  hour  the  vulture  of  remorse 
shall  come  and  tear  thy  spirit ; and,  though  thou  laugh- 
est  now  at  the  wild  bird  that  circles  in  the  sky,  he  will 
descend  upon  thee  soon,  and  thy  death  will  be  a bed 
of  shrieks,  bowlings,  and  wailings,  and  lamentations, 
and  yells ! Dost  thou  know  more  still,  that  afterwards 
that  dead  soul  will  be  cast  into  Tophet ; and,  as  in  the 
East  they  burn  the  bodies,  so  thy  body  and  thy  soul 
together  shall  be  burned  in  hell  ? Go  not  away  and 
dream  that  this  is  a metaphor.  It  is  truth.  Say  not 
it  is  a fiction ; laugh  not  at  it  as  a mere  picture.  Hell 
is  a positive  flame ; it  is  a fire  that  burns  the  body, 
albeit  that  it  burns  the  soul,  too.  There  is  physical  fire 
for  the  body,  and  there  is  spiritual  fire  for  the  soul.  Go 
thy  way,  O man ; such  shall  be  thy  fate.  E’en  now 
thy  fnneral  pile  is  building,  thy  years  of  sin  have  laid 
huge  trees  across  each  other ; and  see,  the  angel  is  fly- 
ing down  from  heaven  with  a brand  already  lit ; thou 
art  lying  dead  upon  the  pile ; he  puts  the  brand  to  the 
base  thereof ; thy  disease  proves  that  the  lower  parts 
are  kindling  with  the  flame ; those  pains  of  thine  are 
the  crackling  of  the  fire.  It  shall  reach  thee  soon,  old 
man;  it  shall  reach  thee  soon,  thou  poor  diseased  one; 
thou  art  near  death,  and  when  it  reaches  thee  thou  shalt 
know  the  meaning  of  the  fire  that  is  unquenchable, and 
the  worm  that  dieth  not.  Yet  while  there  is  hope  I 
will  tell  thee  the  gospel.  ‘‘  He  that  believeth  and  is 
baptized  shall  be  saved,  and  he  that  believeth  not  shall 


THE  ENCHANTED  GROUND. 


De,”  must  be  “damned.”  He  that  believeth  on  the 
Lord  Jesus,  that  is,  with  a simple,  naked  faith,  comes 
and  puts  his  trust  in  Mm,  shall  be  saved,  without  any 
thing  else;  but  he  that  believeth  not  shall  inevitably — 
hear  it,  men,  and  tremble  — he  that  believeth  not  shall 
assuredly  be  damned.  * 


SERMON  XYIII. 


FAITH. 

“Without  faith  it  is  impossible  to‘  pleaso  God.” — Hebeews  xi.  6. 

The  old  Assembly’s  Catechism  asks,  What  is  the 
chief  end  of  man  ? ” and  its  answer  is,  “ To  glorify  God, 
and  to  enjoy  him  forever.”  The  answer  is  exceedingly 
correct ; but  it  might  have  been  equally  truthful  if  it 
had  been  shorter.  The  chief  end  of  man  is  “ to  please 
God ; ” for,  in  so  doing,  — we  need  not  say  it,  because 
it  is  an  undoubted  fact,  — in  so  doing  he  will  please 
himself.  The  chief  end  of  man,  we  believe,  in  this  life 
and  in  the  next,  is  to  please  God  his  Maker.  K any 
man  pleases  God,  he  does  that  which  conduces  most  to 
his  own  temporal  and  eternal  welfare.  Man  cannot 
please  God  without  bringing  to  himself  a great  amount 
of  happiness ; for,  if  any  man  pleases  God,  it  is  because 
God  accepts  him  as  his  son,  gives  him  the  blessings  of 
adoption,  pours  upon  him  the  bounties  of  his  grace, 
makes  him  a blessed  man  in  this  life,  and  insures  him 
a crown  of  everlasting  life,  which  he  shall  wear,  and 
which  shall  shine  with  unfading  lustre,  when  the 
wreaths  of  earth’s  glory  have  all  been  melted  away ; 
while,  on  the  other  hand,  if  a man  does  not  please  God, 
be  inevitably  brings  upon  himself  sorrow  and  suffering 

(364) 


FAITH. 


365 


in  this  life ; he  puts  a worm  and  a rottenness  in  the 
core  of  all  his  joys ; he  fills  his  death-pillow  with  thorns, 
and  he  supplies  the  eternal  fire  with  fagots  of  flame 
which  shall  forever  consume  him.  He  that  pleases 
God  is,  through  divine  grace,  journeying  onward  to  the 
ultimate  reward  of  all  those  that  love  and  fear  God; 
but  he  who  is  ill-pleasing  to  God  must,  for  Scripture 
has  declared  it,  be  banished  from  the  presence  of  God, 
and  consequently  from  the  enjoyment  of  happiness.  If, 
then,  we  be  right  in  saying  that  to  please  God  is  to  be 
happy,  the  one  important  question  is,  how  can  I please 
God  ? and  there  is  something  very  solemn  in  the  utter- 
ance of  our  text,  “ Without  faith  it  is  impossible  to 
please  God.’’  That  is  to  say.  Do  what  you  may,  strive 
as  earnestly  as  you  can,  live  as  excellently  as  you  please, 
make  what  sacrifices  you  choose,  be  as  eminent  as  you 
can  for  every  thing  that  is  lovely  and  of  good  repute, 
yet  none  of  these  things  can  be  pleasing  to  God  unless 
they  be  mixed  with  faith.  As  the  Lord  said  to  the 
Jews,  With  all  your  sacrifices  you  must  offer  salt,”  so 
he  says  to  us : With  all  your  doings  you  must  bring 
faith,  or  else  ‘ without  faith  it  is  impossible  to  please 
God.’  ” 

This  is  an  old  law ; it  is  as  old  as  the  first  man.  No 
sooner  were  Cain  and  Abel  born  into  this  world,  and 
no  sooner  had  they  attained  to  manhood,  than  God 
gave  a practical  proclamation  of  this  law,  that  “ with- 
out faith  it  is  impossible  to  please  him.”  Cain  and 
Abel,  one  bright  day,  erected  an  altar  side  by  side  with 
each  other.  Cain  fetched  of  the  fruits  of  the  trees  and 
of  the  abundance  of  the  soil,  and  placed  them  upon  his 
altar ; Abel  brought  of  the  firstlings  of  the  flock,  and 
laidit  upon  his  altar.  Itwas  to  be  decided  which  God 
8t^ 


366 


SERMONS, 


would  accept.  Cain  had  brought  his  best,  but  he 
brought  it  without  faith  ; Abel  brought  his  sacrifice,  but 
he  brought  it  with  faith  in  Christ.  Now,  then,  which 
shall  best  succeed  ? The  offerings  are  equal  in  value  ; 
so  far  as  they  themselves  are  concerned,  they  are  alike 
good.  Upon  which  will  the  heavenly  fire  descend? 
Which  will  the  Lord  God  consume  with  the  fire  of  his 
pleasure  ? O ! I see  AbePs  offering  burning,  and 
Cane’s  countenance  has  fallen ; for,  unto  Abel  and  unto 
his  offering  the  Lord  had  respect,  but  unto  Cain  and 
his  offering  the  Lord  had  no  respect.  It  shall  be  the 
same  till  the  last  man  shall  be  gathered  into  heaven. 
There  shall  never  be  an  acceptable  offering  which  has 
not  been  seasoned  with  faith.  Good  though  it  may 
be,  as  apparently  good  in  itself  as  that  which  has  faith, 
yet,  unless  faith  be  with  it,  God  never  can  and  never 
will  accept  it;  for  he  here  declares, ‘‘  Without  faith  it  is 
impossible  to  please  God.” 

I shall  endeavor  to  pack  my  thoughts  closely  this 
morning,  and  be  as  brief  as  I can,  consistently  with  a 
full  explanation  of  the  theme.  I shall,  first,  have  an  ex- 
position of  what  is  faith ; secondly,  I shall  have  an 
argument^  that,  without  faith,  it  is  impossible  to  be 
saved ; and,  thirdly,  I shall  ask  a question^  — Have  you 
that  faith  which  pleases  God?  We  shall  have,  then, 
an  exposition,  an  argument,  and  a question. 

I.  First,  for  the  exposition.  What  is  faith  ? 

The  old  writers,  who  are  by  far  the  most  sensible,  — 
for  you  will  notice,  that  the  books  that  were  written 
about  two  hundred  years  ago  by  the  old  Puritans  have 
more  sense  in  one  line  than  there  is  in  a page  of  our 
new  books,  and  more  in  a page  than  there  is  in  a whole 
volume  of  our  modern  divinity,  — the  old  writers  tell 


FAITH. 


867 


youj  that  faith  is  made  up  of  three  things : first,  knowl- 
edge, then  assent,  and  then  what  they  call  affiance,  or 
the  laying  hold  of  the  knowledge  to  which  we  give 
assent,  and  making  it  our  own,  by  trusting  in  it. 

1.  Let  us  begin,  then,  at  the  beginning.  The  first 
thing  in  faith  is  knowledge.  A man  cannot  believe 
what  he  does  not  know.  That  is  a clear,  self-evident 
axiom.  If  I have  never  heard  of  a thing  in  all  my  life, 
and  do  not  know  it,  I cannot  believe  it.  And  yet  there 
are  some  persons  who  have  a faith  like  that  of  the  ful- 
ler, who,  when  he  was  asked  what  he  believed,  said,  ‘‘  1 
believe  what  the  Church  believes.^’  — What  does  the 
Church  believe  ? “ The  Church  believes  what  I be- 

lieve.’’ — “ And  pray  what  do  you  and  the  Church  be- 
lieve ? ” — ‘‘  Why  we  both  believe  the  same  thing.” 
Now,  this  man  believed  nothing,  except  that  the  Church 
was  right;  but  in  what,  he  could  not  teU.  It  is  idle  for 
a man  to  say,  “ I am  a believer,”  and  yet  not  to  know 
what  he  believes ; but  yet  I have  seen  some  persons  in 
this  position.  A violent  sermon  has  been  preached, 
which  has  stirred  up  their  blood ; the  minister  has  cried. 
Believe ! Believe ! Believe ! ” and  the  people  on  a 
sudden  have  got  it  into  their  heads  that  they  were  be- 
lievers, and  have  wallmd  out  of  their  place  of  worship 
and  said,  “ I am  a believer.”  And  if  they  were  asked, 
Pray,  what  do  you  believe  ? ” they  could  not  give  a 
reason  for  the  hope  that  was  in  them.  They  believe 
they  intend  to  go  to  chapel  next  Sunday ; they  intend 
to  join  that  class  of  people  ; they  intend  to  be  very  vio- 
lent in  their  singing,  and  very  wonderful  in  their  rant ; 
therefore,  they  believe  they  shall  be  saved ; but  what 
they  believe  they  cannot  tell.  Now,  I hold  no  man’s 
faith  to  be  sure  faith,  unless  he  knows  what  he  believesi 


368 


8ERM0NS. 


If  he  says,  I believe,”  and  does  not  knowwhat  he  be- 
lieves, how  can  that  be  true  faith  ? The  apostle  has 
said:  How  can  they  believe  on  him  of  whom  they 
have  not  heard?  and  how  can  they  hear  without  a 
preacher?  and  how  can  they  preach  except  they  be 
sent  ? ” It  is  necessary,  then,  to  true  faith,  that  a man 
should  know  something  of  the  Bible.  Believe  me,  this 
is  an  age  when  the  Bible  is  not  so  much  thought  of  as 
it  used  to  be.  Some  hundred  years  ago,  the  world  w^as 
covered  with  bigotry,  cruelty,  and  superstition.  We 
always  run  to  extremes,  and  we  have  just  gone  to  the 
other  extreme  now.  It  was  then  said : ‘‘  One  faith  is 
right;  down  with  all  others,  by  the  rack  and  by  the 
sword! ” Now  it  is  said,  “ However  contradictory  our 
creeds  may  be,  they  are  all  right.”  If  we  did  but  use 
our  common  sense,  we  should  know  that  it  is  not  so. 
But  some  reply,  Such-and-such  a doctrine  need  not  be 
preached,  and  need  not  be  believed.”  Then,  sir,  if  it 
need  not  be  preached,  it  need  not  be  revealed.  You 
impugn  the  wisdom  of  God,  when  you  say  a doctrine 
is  unnecessary ; for  you  do  as  much  as  say,  that  God 
has  revealed  something  which  was  not  necessary,  and 
he  would  be  as  unwise  to  do  more  than  was  necessary 
as  if  he  had  done  less  than  was  necessary.  We  be- 
lieve that  every  doctrine  of  God’s  Word  ought  to  be 
studied  by  men,  and  that  their  faith  should  lay  hold  of 
the  whole  matter  of  the  Sacred  Scriptures ; and  more 
especially  upon  aU  that  part  of  Scripture  which  con- 
cerns the  person  of  our  all-blessed  Redeemer.  There 
must  be  some  degree  of  knowledge  before  there  can  be 
faith.  Search  the  Scriptures,”  then,  “ for  in  them  ye 
think  ye  have  eternal  life,  and  they  are  they  which  tes- 
tify of  Clirist ; ” and,  by  searching  and  reading,  cometh 


FAITH. 


369 


knowledge,  and  by  knowledge  cometh  faith,  and 
through  faith  cometh  salvation. 

2.  But  a man  may  know  a thing,  and  yet  not  have 
faith.  I may  know  a thing,  and  yet  not  believe  it. 
Therefore,  assent  must  go  with  faith : that  is  to  say, 
what  we  know  we  must  also  agree  unto,  as  being  most 
certainly  the  verity  of  God.  Now,  in  order  to  faith,  it 
is  necessary  that  I should  not  only  read  the  Scriptures 
and  understand  them,  but  that  I should  receive  them  in 
my  soul  as  being  the  very  truth  of  the  living  God,  and 
should  devoutly,  with  my  whole  heart,  receive  the  whole 
of  Scripture  as  being  inspired  of  the  Most  High,  and 
the  whole  of  the  doctrine  which  he  requires  me  to  be- 
lieve to  my  salvation.  You  are  not  allowed  to  halve 
the  Scriptures,  and  to  believe  what  you  please ; you 
are  not  allowed  to  believe  the  Scriptures  with  a half- 
heartedness ; for,  if  you  do  this  wilfully,  you  have  not 
the  faith  which  looks  alone  to  Christ.  True  faith  gives 
its  full  assent  to  the  Scriptures;  it  takes  a page  and 
says,  No  matter  what  is  in  the  page,  I believe  it ; it 
turns  over  the  next  chapter  and  says : Herein  are  some 
things  hard  to  be  understood,  which  they  that  are  un- 
learned and  unstable  do  wrest,  as  they  do  also  the  other 
Scriptures,  to  their  destruction  ; but,  hard  though  it  be, 
I believe  it.’’  It  sees  the  Trinity ; it  cannot  under- 
stand the  Trinity  in  Unity,  but  it  believes  it.  It  sees 
an  atoning  sacrifice  ; there  is  something  difficult  in  the 
thought,  but  it  believes  it ; and,  whatever  it  be  which  it 
sees  in  revelation,  it  devoutly  puts  its  lips  to  the  booic, 
and  says : I love  it  all ; I give  rny  full,  free,  and  hearty 
assent  to  every  word  of  it,  whether  it  be  the  threaten- 
ing, or  the  promise,  thc"  proverb,  the  precept,  or  the 
blessing.  I believe  that,  since  it  is  all  the  Word  of 


370 


SERMONS. 


God,  it  is  all  most  assuredly  Whosoever  womd 

be  saved,  must  know  the  Scriptures,  and  must  give  full 
assent  unto  them. 

3.  But  a man  may  have  all  of  this,  and  yet  not  pos- 
sess true  faith ; for  the  chief  part  of  faith  lies  in  the 
last  head,  namely,  in  an  affiance  to  the  truth ; not  the 
believing  it  merely,  but  the  taking  hold  of  it  as  being 
ours,  and  in  the  resting  on  it  for  salvation.  Recum- 
bency on  the  truth  was  the  word  which  the  old  preach- 
ers used.  You  will  understand  that  word.  Leaning 
on  it:  saying,  This  is  truth  ; I trust  my  salvation  on 
it.’’  Now,  true  faith  in  its  very  essence  rests  in  this,  — 
a leaning  upon  Christ.  It  will  not  save  me  to  know 
that  Christ  is  a Saviour ; but  it  will  save  me  to  trust 
him  to  be  my  Saviour.  I shall  not  be  delivered  from 
the  wrath  to  come,  by  believing  that  his  atonement  is 
sufficient ; but  I shall  be  saved,  by  making  that  atone- 
ment my  trust,  my  refuge,  and  my  all.  The  pith,  the 
essence,  of  faith  lies  in  this,  — a casting  oneself  on  the 
promise.  It  is  not  the  life-buoy  on  board  the  ship  that 
saves  the  man  when  he  is  drowning,  nor  is  it  his  belief 
that  it  is  an  excellent  and  successful  invention.  No! 
he  must  have  it  around  his  loins,  or  his  hand  upon  it, 
or  else  he  will  sink.  To  use  an  old  and  hacluieyed 
illustration : Suppose  a fire  in  the  upper  room  of  a 
house,  and  the  people  gathered  in  the  street.  A child 
is  in  the  upper  story  : how  is  he  to  escape  ? He  can- 
not leap  down,  — that  were  to  be  dashed  to  pieces.  A 
strong  man  comes  beneath,  and  cries,  Drop  into  my 
arms.”  It  is  a part  of  faith  to  know  that  the  man  is 
there ; it  is  another  part  of  faith  to  believe  that  the 
man  is  strong  ; but  the  essence  of  faith  lies  in  the  drop- 
ping down  into  the  man’s  arms.  That  is  the  proof  of 


FAITH. 


871 


faith,  and  the  real  pith  and  essence  of  it.  So,  sinner, 
thou  art  to  know  that  Christ  died  for  sin;  thou  art  also 
to  understand  that  Christ  is  able  to  save,  and  thou  art 
to  believe  that ; but  thou  art  not  saved,  unless,  in  addi- 
tion to  that,  thou  puttest  thy  trust  in  him  to  be  thy 
Saviour,  and  to  be  thine  forever.  As  Hart  says  in  his 
hymn  which  really  expresses  the  gospel  — 

Venture  on  him,  yenture  whollj; 

Let  no  other  trust  intrude ; 

None  but  Jesus 

Can  do  helpless  sinners  good/' 

This  is  the  faith  which  saves ; and,  however  unholy 
may  have  been  your  lives  up  to  this  hour,  this  faith,  if 
given  to  you  at  this  moment,  will  blot  out  all  your  sins, 
will  change  your  nature,  make  you  a new  man  in 
Christ  Jesus,  lead  you  to  live  a holy  life,  and  make 
your  eternal  salvation  as  secure  as  if  an » angel  should 
take  you  on  his  bright  wings  this  morning,  and  carry 
you  immediately  to  heaven.  Have  you  that  faith  ? 
That  is  the  one  all-important  question ; for,  while  with 
faith,  men  are  saved,  without  it,  men  are  damned.  As 
Brookes  hath  said,  in  one  of  his  admirable  works : “ He 
that  believeth  on  the  Lord  Jesus  Christ,  shall  be  saved, 
be  his  sins  never  so  many;  but  he  that  believeth  not  in 
the  Lord  .Jesus,  must  be  damned,  be  his  sins  never  so 
few.’^  Hast  thou  faith?  For  the  text  declares,  “ With- 
out faith  it  is  impossible  to  please  God.’^ 

IL  And  now  we  come  to  the  argument,  — why, 
without  faith,  we  cannot  be  saved. 

Now,  there  are  some  gentlemen  present  who  are  say- 
ing, “ Now  we  shall  see  whether  Mr.  Spurgeon  has  any 
logic  in  him.’’  No,  you  won’t,  sirs,  because  I never 


872 


SERMONS. 


pretend  to  exercise  it.  I hope  I have  the  logic  which 
can  appeal  to  men’s  hearts ; but  I am  not  very  prone  to 
use  the  less  powerful  logic  of  the  head,  when  I can  win 
the  heart  in  another  manner.  But,  if  it  were  needful,  I 
should  not  be  afraid  to  prove  that  I know  more  of  logic, 
and  of  many  other  things,  than  the  little  men  who  un- 
dertake to  censure  me.  It  were  well  if  they  knew  how 
to  hold  their  tongues,  which  is  at  least  a fine  part  of 
rhetoric.  My  argument  shall  be  such  as,  I trust,  will 
appeal  to  the  heart  and  conscience,  although  it  may 
not  exactly  please  those  who  are  always  so  fond  of 
syllogistic  demonstration,  — 

Who  could  a hair  divide 

Between  the  west  and  northwest  side/' 

1.  Without  faith  it  is  impossible  to  please  God.” 
And  I gather  it  from  the  fact,  that  there  never  has  been 
the  case  of  a man  recorded  in  Scripture  who  did  please 
God  without  faith.  The  11th  chapter  of  the  Hebrews 
is  the  chapter  of  the  men  who  pleased  God.  Listen 
to  their  names : By  faith  Abel  offered  unto  God  a 
more  excellent  sacrifice;”  ‘‘By  faith  Enoch  was  trans- 
lated;” “By  faith  Noah  built  an  ark;”  “By  faith 
Abraham  went  out  into  a place  that  he  should  after- 
wards receive  ; ” “ By  faith  he  sojourned  in  the  land  of 
promise ; ” “ By  faith  Sarah  bare  Isaac ; ” “ By  faith 
Abraham  offered  up  Isaac  ; ” “ By  faith  Moses  gave  up 
the  wealth  of  Egypt ; ” “ By  faith  Isaac  blessed  Ja- 
cob ; ” “ By  faith  Jacob  blessed  the  sons  of  Joseph  ; ” 
“ By  faith  Joseph,  when  he  died,  made  mention  of  the 
departure  of  the  children  of  Israel ; ” “ By  faith  the 
Red  Sea  was  dried  up  ; ” “ By  faith  the  walls  of  Jeri- 
cho fell  down;”  “By  faith  the  harlot  Rahab  was 


FAITH. 


373 


saved ; ’’  And  what  shall  I more  say  ? for  the  time 
would  fail  me  to  tell  of  Gedeon,  and  of  Barak,  and  of 
Samsom,  and  of  Jepthae,  of  David  also,  and  Samuel, 
and  of  the  prophets.”  But  all  these  were  men  of  faith. 
Others  mentioned  in  Scripture  have  done  something  • 
but  God  did  not  accept  them.  Men  have  humbled 
themselves,  and  yet  God  has  not  saved  them.  Ahab 
did,  and  yet  his  sins  were  never  forgiven.  Men  have 
repented,  and  yet  have  not  been  saved,  because  theirs 
was  the  wrong  repentance.  Judas  repented,  and  went 
and  hanged  himself,  and  was  not  saved.  Men  have 
confessed  their  sins,  and  have  not  been  saved.  Saul 
did  it.  He  said  to  David,  ‘‘  I have  sinned  against 
thee,  my  son  David ; ” and  yet  he  wention  as  he  did 
before.  Multitudes  have  confessed  the  name  of  Christ, 
and  have  done  many  marvellous  things,  and  yet  they 
have  never  been  pleasing  to  God,  from  this  simple  rea- 
son, that  they  had  not  faith.  And,  if  there  be  not  one 
mentioned  in  Scripture,  which  is  the  history  of  some 
thousand^  years,  ib  is  not  likely  that,  in  the  other  two 
thousand  years  of  the  world’ sjiistory,  there  would  have 
been  one,  when  there  was  not  one  during  the  first  four 
thousand- 

2.  But  the  next  argument  is : faith  is  the  stooping 
grace^  and  nothing  can  .make  a man  stoop  without 
faith.  Now,  unless  man  does  stoop,  liis  sacrifice  can- 
not be  accepted.  The  angels  know  this.  When  they 
praise  God,  they  do  it  veiling  their  faces  with  their 
wings.  The  redeemed  know  it.  When  they  praise 
God,  they  cast  their  crowns  before  his  feet.  Now,  a 
man  who  has  not  faith  proves  that  he  cannot  stoop ; 
for  he  -has  not  faith,  for  this  reason,  because  he  is  too 
proud  to  believe.  He  declares,  he  will  not  yield  his 

3? 


374 


SEIIMOISS. 


intellect,  he  will  not  become  a child,  and  believe  meekly 
what  God  tells  him  to  believe.  He  is  too  proud,  and 
he  cannot  enter  heaven,  because  the  door  of  heaven  is 
so  low  that  no  one  can  enter  in  by  it  unless  they  will 
bow  their  heads.  There  never  was  a man  who  could 
walk  into  salvation  erect.  We  must  go  to  Christ  on 
our  bended  knees  ; for,  though  he  is  a door  big  enough 
for  the  greatest  sinner  to  come  in,  he  is  a door  so  low 
that  men  must  stoop  if  they  would  be  saved.  There- 
fore it  is,  that  faith  is  necessary,  because  a want  of  faith 
is  certain  evidence  of  absence  of  humility. 

3.  But  now  for  other  reasons.  Faith  is  necessary  to 
salvation,  because  we  are  told  in  Scripture  that  luorks 
cannot  save.  To  tell  a very  familiar  story,  that  even  the 
poorest  may  not  misunderstand  what  I say : A minis- 
ter was  one  day  going  to  preach.  He  climbed  a hill  on 
his  road.  Beneath  him  lay  the '"villages,  sleeping  an 
their  beauty,  with  the  corn-fields  motionless  in  the  sun- 
shine ; but  he  did  not  look  at  them,  for  his  attention 
was  arrested  by  a woman  standing  at  her  door,  and 
who,  upon  seeing  him,  came  up  to  him,  with  the  great- 
est anxiety,  and  said  O ! sir,  have  you  any  keys  about 
you  ? I have  broken  the  key  of  my  di-awers,  and  th^e 
are  some  things  that  I must  get  directly.’^  Said  he,  ‘‘  I 
liave  no  keys.’’  She  was  disappointed,  expecting  that 
every  one  would  have  some  keys.  ‘‘  But  suppose,”  he 
said, ‘‘I  had  some  keys, 4hey  might  not  fit  your  lock, 
and  therefore  you  could  not  get  the  articles  you  want. 
But  do  not  distress  yourself;  wait  till  some  one  else 
comes  up.  But,”  said  he,  wishing  to  improve  the 
occasion,  “ have  you  ever  heard  of  the  key  of  heaven ^7  ” 
“ All ! ycvs,”  she  said,  “ I have  lived  long  enough,  and  I 
have  gone  to  church  long  enough,  to  know  that,  if  we 


FAITH. 


375 


work  hard,  and  get  onr  bread  by  the  sweat  of  our  brow, 
and  act  well  towards  our  neighbors,  and  behave,  as  the 
catechism  says,  lowly  and  reverently  to  all  our  betters, 
and  if  we  do  our  duty  in  that  station  of  life  in  which 
it  has  pleased  God  to  place  us,  and  say  our  prayers 
regularly,  we  shall  be  saved.’’  — Ah  ! ” said  he,  my 
good  woman,  that  is  a broken  key,  for  you  have  broken 
the  commandments;  you  have  not  fulfilled  all  your 
duties.  It  is  a good  key,  but  you  have  broken  it.’’ 

Pray,  sir,”  said  she,  believing  that  he  understood  the 
matter,  and  looldng  frightened,  What  have  I left 
out?  ” — “ Why,”  said  he,  ‘‘the  all-important  thing,  the 
blood  of  Jesus  Christ.  Don’t  you  know  it  is  said,  the 
key  of  heaven  is  at  his  girdle ; he  openeth,  and  no  man 
shutteth ; he  shutteth,  and  no  man  openeth  ? ” ^ And> 
explaining  it  more  fully  to  her,  he  said,  “ It  is  Christ, 
and  Christ  alone,  that  can  open  heaven  to  you,  and  not 
your  good  works.”  — “ What ! minister,”  said  she,  “ are 
our  good  works  useless  then  ? ” — “ No,”  said  he,  “ not 
after  faith.  If  you  believe  first,  you  may  have  as  many 
good  works  as  you  please ; but,  if  you  believe,  you  will 
never  trust  in  them  ; for,  if  you  trust  in  them,  you  have 
spoilt  them,  and  they  are  not  good  works  any  longer. 
Have  as  many  good  works  as  you  please ; still,  put 
your  trust  wholly  in  the  Lord  Jesus  Christ ; for,  if  you 
do  not,  your  key  will  never  unlock  heaven’s  gate.’’  So, 
then,  my  hearers,  we  must  have  true  faith,  because  the 
old  key  of  works  is  so  broken  by  us  aU,  that  we  never 
shall  enter  Paradise  by  it.  If  any  of  you  pretend  that 
you  have  no  sins,  to  be  very  plain  with  you,  you  de- 
ceive yourselves,  and  the  tr^ith  is  not  in  you.  If  you 
conceive  that,  by  your  good  v/orks,  you  shall  enter 
heaven,  never  was  there  a more  fell  delusion ; and  you 


376 


SERMONS. 


shall  find,  at  the  last  great  day,  that  your  hopes  were 
worthless,  2?nd  that,  like  sere  leaves  from  the  autumn 
trees,  your  noblest  doings  shall  be  blown  away,  or 
kindled  into  a flame,  wherein  you  yourselves  must  suf- 
fer forever.  Take  heed  of  your  good  works ; get  them 
after  faith,  but  remember,  the  way  to  be  saved  is  simply 
to  believe  in  Jesus  Christ. 

4.  Again : without  faith  it  is  impossible  to  be  saved, 
and  to  please  God  ; because,  without  faith,  there  is  no 
union  to  Christ.  Now,  union  to  Christ  is  indispensable 
to  our  salvation.  If  I come  before  God’s  throne  with 
my  prayers,  I shall  never  get  them  answered,  unless  I 
bring  Christ  with  me.  The  Molossians  of  old,  when 
they  could  not  get  a favor  from  their  king,  adopted  a sin- 
gular expedient : they  took  the  lung’s  only  son  in  their 
arms,  and,  falling  on  their  knee  , cried,  “ O king,  for 
thy  son’s  sake  grant  our  request.”  He  smiled,  and  said, 

I deny  nothing  to  those  who  plead  my  son’s  name.” 
It  is  so  with  God.  He  will  deny  nothing  to  the  man 
who  comes,  having  Christ  at  his  elbow ; but,  if  he  come 
alone,  he  must  be  cast  away.  Union  to  Christ  is,  after 
all,  the  great  point  in  salvation.  Let  me  teU  you  a 
story  to  illustrate  this : the  stupendous  falls  of  Niag- 
ara have  been  spoken  of  in  every  part  of  the  world ; but, 
while  they  are  marvellous  to  hear  of,  and  wonderful  as 
a spectacle,  they  have  been  very  destructive  to  human 
life,  when  by  accident  any  have  been  carried  down  the 
cataract.  Some  years  ago,  two  men,  a bargeman  and 
a collier,  were  in  a boat,  and  found  themselves  unable 
to  manage  it,  it  being  carried  so  swiftly  down  the  cur- 
rent that  they  must  both  inevitably  be  borne  down  and 
dashed  to  pieces. . Persons  on  the  shore  saw  them,  but 
were  unable  to  do  much  for  their  rescue.  At  last,  how- 


FAITH. 


377 


ever,  one  man  was  saved  by  floating  a rope  out  to  him, 
which  he  grasped.  The  same  instant  that  the  rope 
came  into  his  hand,  a log  floated  by  the  other  ma^. 
The  thoughtless  and  confused  bargeman,  instead  of 
seizing  the  rope,  laid  hold  on  the  log.  It  was  a fatal 
mistake ; they  were  both  in  imminent  p^ril,  but  the 
one  was  drawn  to  shore,  because  he  had  a connection 
with  the  people  on  the  land ; whilst  the  other,  clinging 
to  the  log,  was  borne  irresistibly  along,  and  never  heard 
of  afterwards.  Do  you  not  see  that  here  is  a practical 
illustration?  Faith  is  a connection  with  Christ.  Christ 
is  on  the  shore,  so  to  speak,  holding  the  rope  of  faith, 
and  if  we  lay  hold  of  it  with  the  hand  of  our  confi- 
dence, he  pulls  us  to  shore ; but  our  good  works,  hav- 
ing no  connection  with  Christ,  are  drifted  along  down 
the  gulf  of  fell  despair.  Grapple  them  as  tightly 
as  we  may,  even  with  hooks  of  steel,  they  cannot 
avail  us  in  the  least  degree.  You  will  see,  I am  sure, 
what  I wish  to  show  to  you!^  Some  object  to  anec- 
dotes ; I shall  use  them  till  they  have  done  objecting  to 
them.  The  truth  is  never  more  powerfully  set  forth  to 
men  than  by  telling  them,  as  Christ  did,  a story  of  a 
certain  man  with  two^  sons,  or  a certain  householder, 
who  went  a journey,  divided  his  substance,  and  gaveTo^ 
some  ten  talents,  to  another  one. 

Faith,  then,  is  an  union  with  Christ.  Take  care  you 
have  it ; for,  if  not,  cling  to  your  works,  and  there  you 
go  floating  down  the  stream ! Cling  to  your  v/orks,  and 
you  go  dashing  down  the  gulf!  Lost,  because  your 
works  have  no  hold  on  Christ,  and  no  connection  with 
the  blessed  Redeemer ! But  thou,  poor  sinner,  with  all 
thy  sin  about  thee,  if  the  rope  is  round  thy  loins,  and 
Christ  has  a hold  of  it,  fear  not ! 

32* 


878 


SERMONS. 


Ills  honor  is  engaged  to  save 
The  meanest  of  his  sheep  ; 

All  that  his  licavenlj  Father  gave 
His  hand  securely  keeps/' 

5.  Just  one  more  argument,  and  then  I have  done 
with  it  ‘‘  Without  faith  it  is  impossible  to  please 
God,’^  because  it  is  impossible  to  persevere  in  holiness 
without  faith.  What  a multitude  of  fair-weather 
Christians  we  have  in  this  age ! Many  Christians  re- 
semble the  nautilus,  which,  in  fine  smooth  weather, 
swims  on  the  surface  of  the  sea,  in  a splendid  little 
squadron,  like  the  mighty  ships ; but,  the  moment  the 
first  breath  of  the  wind  ruffles  the  waves,  they  take  in 
their  sails,  and  sink  into  the  depths.  Many  Christians 
are  the  same.  In  good  company,  in  evangelical  draw- 
ing-rooms, in  pious  parlors,  in  chapels  and  vestries,  they 
are  tremendously  religious ; but,  if  they  are  exposed  to 
a little  ridicule,  if  some  should  smile  at  them,  and  call 
them  Methodist,  or  Presbyterian,  or  some  name  of  re- 
proach, it  is  all  over  with  their  religion  till  the  next  fine 
day.  Then,  when  it  is  fine  weather,  and  religion  will 
answer  their  purpose,  up  go  their  sails  again,  and  they 
are  as  pious  as  before.  Believe  me,  that  land  of  reli- 
gion is  worse  than  irreligion.  I do  like  a man  to  be 
thoroughly  what  he  is,  — a downright  man ; and,  if  a 
man  does  not  love  God,  do  not  let  him  say  he  does  ; 
but  if  he  be  a true  Christian,  a follower  of  Jesus,  let 
him  say  it  and  stand  up  for  it ; there  is  nothing  to  be 
ashamed  of  in  it ; the  only  thing  to  be  ashamed  of  is, 
to  be  hypocritical.  Let  us  be  honest  to  our  profession, 
and  it  will  be  our  glory.  Ah ! what  would  you  do  with- 
out faith  in  times  of  persecution  ? You  good  and  pious 
people  that  have  no  faith,  what  would  you  do  if  the 


FAITH. 


879 


stake  were  again  erected  in  Smithfield,  and  if  once 
more  the  fires  consu-med  the  saints  to  ashes?  if  the 
Lollards’  tower  were  again  opened,  if  the  rack  were 
again  plied,  or  if  even  the  stocks  were  used,  as  they 
have  been  used  by  a Protestant  Church, — as  witness  the 
persecution  of  my  predecessor,  Benjamin  Keach,  who 
was  once  set  in  the  stocks  at  Aylesbury,  for  writing  a 
book  against  infant  baptism.  If  even  the  mildest  form 
of  persecution  were  revived,  how  would  the  people  be 
scattered  abroad ! And  some  of  the  shepherds  would 
be  leaving  their  flocks.  Another  anecdote  now,  and  I 
hope  it^will  lead  you  to  see  the  necessity  of  faith,  while 
it  may  lead  me  on  insensibly  to  the  last  part  of  my  dis- 
course. A slaveholding  American,  on  one  occasion, 
buying  a slave,  said  to  the  person  of  whom  he  was  pur- 
chasing him,  Tell  me  honestly  w^hat  are  his  faults  ? ” 
Said  the  seller : ‘‘  He  has  no  faults,  that  I am  aware  of, 
but  one : that  one  fault  is,  he  will  pray.” — “ Ah ! ” said 
the  purchaser,  “ I don’t  like  that ; but  I know  something 
that  will  cure  him  of  it  pretty  soon.”  So,  the  next  night, 
Cuffey  was  surprised  by  his  master  in  the  plantation 
while  in  earnest  prayer,  praying  for  his  new  master,  and 
his  master’s  wife  and  family.  The  man  stood  and  list- 
ened, but  said  nothing  at  the  time ; but  the  next  morning 
he  called  Cuffey,  and  said,  I do  not  want  to  quarrel 
with  you,  my  man,  but  I’ll  have  no  praying  on  my 
premises:  so  you  just  drop  it.”  — Massa,”  said  he,  “me 
canna  leave  off  praying ; me  must  pray.”  — “ I’ll  teach 
you  to  pray,if  you  are  going  to  keep  on  at  it.” — “ Massa, 
me  must  keep  on.”  — “Well,  then.  I’ll  give  you  five- 
and-twenty  lashes  a day  till,  you  leave  off?’ — “ Massa, 
if  you  give  me  fifty  I must  pray.”  — If  that’s  the  way 
you  are  saucy  to  your  master,  you  shall  have  it  di- 


880 


SERMONS. 


rectJy.’’  So,  tying  him  up,  he  gave  him  five-and-twenty 
lashes,  and  asked  him  if  he  would  pray  again.  Yes, 
massa,  me  must  pray  always  ; me  canna  leave 
The  master  looked  astonished;  he  could  not  understand 
how  a poor  saint  could  keep  on  praying,  when  it 
seemed  to  do  no  good,  but  only  brought  persecution 
upon  him.  He  told  his  wife  of  it.  His  wife  said : 
u Why  caiVt  you  let  the  poor  man  pray  ? He  does  his 
work  very  well ; you  and  I do  not  care  about  praying, 
but  there’s  no  hari^n  in  letting  him  pray,  if  he  gets  on 
with  his  work.” — ‘‘  But  I don’t  lil^e  it,”  said  the  master, 
‘‘  he  almost  frightened  me  to  death.  You  should  see 
how  he  looked  at  me.” — Was  he  angry?” — ‘‘  No,  I 
should  not  have  minded  that ; but  after,  I had  beaten 
him,  he  looked  at  me  with  tears  in  ,his  eyes,  as  if  he 
pitied  me  more  than  himself.”  That  night  the  master 
could  not  sleep ; he  tossed  to  and  fro  on  his  bed ; his 
sins  were  brought  to  his  remembrance  ; he  remembered 
he  had  persecuted  a saint  of  God.  Rising  in  his  bed, 
he  said,  ‘‘ Wife,  will  you  pray  for  me?” — “I  never 
prayed  in  my  life,”  said  she  ; “ I cannot  pray  for  you.” 
“ I am  lost,”  he  said,  if  somebody  does  not  pray  for 
me;  I cannot  pray  for  myself.” — -'“I  don’t  know  any 
one  on  the  estate  that  knows  how  to  pray,  except  Guf- 
fey,” said  his  wife.  The  bell  was  rung,  and  Guffey 
was  brought  in.  Taldng  hold  of  his  black  servant’s 
hand,  the  master  said,  “ Guffey,  can  you  pray  for  your 
master?” — “Massa,”  said  he,  “ me  been  praying  for 
you  eber  since  you  flogged  me,  and  me  mean  to  pray 
always  for  you.”  Down  went  Guffey  on  his  knees,  and 
pom'ed  out  his  soul  in  tears,  and  both  husband  and  wife 
were  converted.  That  negro  could  not  have  done  this 
without  faith.  Without  faith  he  would  have  gone 


FAITH. 


381 


away  directly,  and  said,  Maasa,  me  leave  off  praying; 
me  no  like  de  white  man’s  whip.”  But  because  he 
persevered  through  his  faith,  the  Lord  honored  Iiim,  and 
gave  him  his  master’s  soul  for  his  hire. 

III.  And  now  in  conclusion,  the  question,  the  vital 
question.  Dear  hearer,  have  you  faith?  Dost  thou  be- 
lieve on  the  Lord  Jesus  Christ  with  all  thy  heart?  If 
eo,  thou  mayest  hope  to  be  saved.  Ay,  thou  mayest 
conclude  with  absolute  certainty  that  thou  ehalt  never 
see  perdition.  Have  you  faith?  Shall  I help  you  to 
answer  that  question  ? I will  give  you  three  tests,  as 
briefly  as  ever  I can,  not  to  weary  you ; and  then  fare- 
well this  morning.  He  that  has  faith  has  renounced 
his  own  righteousness.  K thou  puttest  one  atom  of 
trust  in  thyself  thou  hast  no  faith  ; if  thou  dost  place 
even  a particle  of  reliance  upon  any  thing  else  but 
what  Christ  did,  thou  hast  no  faith.  If  thou  dost  trust 
in  thy  works,  then  thy  works  are  antichrist,  and  Christ 
and  antichrist  can  never  go  together.  Christ  will  have 
all  or  nothing ; he  must  be  a whole  Saviour,  or  no 
^Saviour  at  all.  If,  then,  you  have  faith,  you  can  say: 

^ Nothing  in  m j hands  I bring, 

^implj  to  tho  cross  I cling.'^ 

T 

Then  true  faith  may  be  known  by  this,  that  it  begets  a 
great  esteem  for  the  person  of  Christ.  Dost  thou  love 
Christ?  Couldst  thou  die  for  him?  Dost  thou  seek 
to  serve  him  ? Dost  thou  love  his  pe^ople?  Canst  thou 
say: 

Jesus,  I lore  thj  charming  name 

'Tis  music  to  my  ear.^' 

O ! if  thou  dost  not  love  Christ,  thou  dost  not  believe 


382 


SERMONS. 


in  hirn  j for  to  believe  in  Chr?5£  begets  love.  And  yet 
more : he  that  has  true  faith  will  have  true  obedience. 
K a man  says  he  has  faith,  and  has  no  works,  he  lies  ; 
if  any  m n declares  that  he  believes  on  Christ,  and  yet 
ioes  nci  lead  a holy  life,  he  makes  a mistake ; for, 
wh’^'e  we  do  not  trust  in  good  works,  we  know  that’ 
faith  always  begets  good  works.  Faith  is  the  fatiis? 
of  holiness,  and  he  has  not  the  parent  who  loves  nai 
the  child.  God^s  blessings  are  blessings  with  both  his 
bandf  In  the  one  hand  he  gives  pardon,  but  in  the 
other  hand  he  always  gives  holiness ; and  no  man  can 
have  the  one,  unless  the  other. 

An  i now,  dear  hearers,  shall  I down  upon  my  knees, 
and  entreat  you  for  Christ’s  sake  to  ansvv^er  this  question 
in  yoi  r own  silent  chamber : Have  you  faith  ? O ! an- 
swer ii,  Yes — or  No.  Leave  off  saying,  I do  not  know, 
or  I do  not  care.”  Ah ! you  loill  care,  one  day,  when  the 
earth  is  reeling,  and  the  world  is  tossing  to  and  fro ; ye 
will  care,  when  God  shall  summon  you  to  judgment,  and 
when  he  shall  condemn  the  faithless  and  the  unbe- 
lieving. O ! that  ye  were  wise,  — that  ye  would  care 
now;  anl  if  any  of  you  feel  your  need  of  Christ,  let  me 
beg  of  you,  for  Christ’s  sake,  now  to  seek  faith  in  him 
who  is  (,xalted  on  high  to  give  repentance  and  remis- 
sion, and  who,  if  he  has  given  you  repentance,  will 
give  you  remission  too.  O sinners,  who  know  your 
sins!  ‘‘bdieve  on  the  Lord  Jesus,  and  ye  shall  be 
saved.”  Cast  yourselves  upon  his  love  and  blood,  his 
doing  and  his  dying,  his  miseries  and  his  merits ; and 
if  you  do  this  you  shall  never  fall,  but  you  shall  be 
saved  nov , and  saved  in  that  great  day  when  not  to  be 
saved  will  'be  horrible  indeed.  Turn  ye,  turn  ye ; 


I A I T a. 


383 


why  wii!  ye  die,  O house  of  Israel  ? Lay  hold  on 
him,  touch  the  hem  of  his  garment,  and  ye  shall  be 
healed.  May  God  help  you  so  to  do;  for  Clnist's 
Amen  a.nd 


j 


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SELECT  DISCOURSES. 

Translated  from  the  French  and  German. 

Embracing  some  Twenty-five  of  the  choicest  Discourses  of  Adolphe  Monoa, 
Krummacher,  Tholuck,  and  Julius  Muller. 

With  Dr.  Monod’s  celebrated  Lecture  on  the  Delivery  of  Sermons, 
and  a fine  Steel  Portrait  of  the  Author. 

By  Rev.  H.  C.  Pisn,  and  D.  W.  Poor,  D.  D. 

1 voL,  12mo,  about  400  pages.  Price  $1. 

THE  LIFE  AND  MISSION  OF  WOMEN. 

By  Adolphe  Monod,  D.D. 

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We  are  here  presented  with  the  ablest  and  most  practical  discussion  of  this 
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should  be  in  the  hands  of  every  mother  and  daughter. 

GLIMPSES  OF  JESUS,  EXALTED  IN  THE 
AFFECTIONS  OF  HIS  PEOPLE.. 

By  Rev.  W.  P.  Balfern,  of  England. 

* 18mo.  267  pages.  Price  60  cents. 

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THE  L I VIN  G EP I STL  E; 

Or,  The  Moral  Power  of  a Religious  Life.  ^ 

By  Rev.  Cornelius  Tyree,  of  Powhatan,  N.  C.  With  an  Introduction,  by 
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THE  LIFE  AND  TIMES  OF  CARET,  3IARSH. 

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HOME  LIFE. 

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THE  LIFE  OF  THOMAS  OOLE,  N.A. 

With  Selections  from  his  Letters  and  Miscellaneous  Writings 
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MEMOIR  OF  THE  REV.  THOMAS  SPENCER. 
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THE  MEMOIR  OF  MRS.  HELEN  M.  MASON, 

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THE  JUDSON  OFFERING. 

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LIFE  OF  SPENCER  H.  CONE,  D.D. 

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**  America  has  produced  but  few  so  popular  preachers ; his  personal  Interest  was  un- 
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LIFE^PICTURES  FROM  A P A S T 0 R^  8 
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C H I L D H 0 0 D : 

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THE  ENGLISH  BIBLE; 

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This  work  presents  a continuous  view  of  the  progress  of  Bible-translation, 
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last,  made  by  order  of  King  James  in  1611 ; giving  an  account  of  the  nucces- 
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SGNGB  AND  BALLADS  FOB  TEE  HOME 
AND  EOUSEEOLD. 

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Mrs.  Lincoln  Phelps’  New  Eomance, 

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ASPIRATION: 

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Boston  Recorder. 


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i 


LORENZO  LOJrS  COMPLETE  WORKS. 

TEE  DEALINGS  OF  GOD,  MAN,  AND  THE  DEVIL;  as  Exemplified 
in  the  Life,  Experience,  and  Travels  of  Lorenzo  Dow,  in  a 
Period  of  over  Half  a Century. 

Together  with  his  Polemic  and  Miscellaneous  Writings,  complete ; to  which 
is  added.  The  Vicissitudes  of  Life.  By  Peggy  Dow. 

“Many  shall  run  to  and  fro,  and  knowledge  shall  he  increased.” — ^David. 

With  an  Introductory  Essay,  by  the  Pev.  John  Dowling,  D.  D.,  of  New  York, 
Author  of  “ History  of  Eomanism,”  etc. 

Two  volumets  in  one.  8vo.  350  pp.  . Embossed  Binding,  embellished  with 
Steel  Portraits  of  Lorenzo  and  Peggy  Dow.  Price  $2  50. 

THE  ALMOST  CHRISTIAN. 

By  Rev.  Matthew  Mead.  With  an  Introduction  by  W.  E.  Williams.  D.  D. 
18mo.  Price  45  cents. 

It  is  full  of  thought,  ingenious  in  argument,  discriminating,  and  highly 
evangelical. 

A THE  R CL  ARK 

Or,  The  Pioneer  Preacher.  By  an  Old  Pioneer. 

I vol.,  large  18mo.  Gilt,  muslin.  15  cents. 

“ The  adventures  of  John  Clark,  in  early  life,  were  more  wonderful  than  fiction.”— 
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THE  MIRR  OR. 

Or,  A Delineation  of  Different  Classes  of  Christians. 

In  a Series  of  Lectures. 

By  the  Eev.  J.  B.  Jeter,  D.  D.,  of  Richmond,  Ya.,  with  an  Introduction  by 
Rev.  A.  M.  Poindexter. 

I voL,  18mo.  Muslin,  246  pp.  Price  60  cents. 

STRUGGLES  AND  TRIUMPHS  OF, 
RELIGIOUS  LIBERTY. 

An  Historical  Survey  of  Controversies  pertaining  to  the  Rights  of  Conscience, 
from  the  English  Reformation  to  the  Settlement  of  New  England. 

By  Edward  B.  Underhill,  Esq. 

With  an  Introduction  by  Sewell  S.  Cutting. 

1 vol.,  I2mo.  242  pp.  Price  75  cents. 

C AM  P B E L L I S M EX.AMINED  AND 
R E-E  X AM  IN  E D. 

By  Rev.  J.  B.  Jeter,  D.D.,  of  Richmond,  Ya. 

1 vol.,  12  mo.  Cloth.  $1. 

“He  justifies  every  position  which  he  takes  in  regard  to  Mr.  Campbell’s  views  and 
practices  by  full  quotations  from  his  writings,  and  every  reader  will  say  that  the  passages 
quoted  would  even  justify  more  stringent  conclusions  against  Mr.  C.’s  orthodoxy  than  ha 
drawn.”— Register. 


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